Category Archives for Scripture

Herschel Hobbs on Ephesians 1:4

August 9, 2017

By Ron F. Hale

In 1974, Word Book Publishers released Dr. Hobbs book on Ephesians entitled: New
Men in Christ. Dr. Hobbs admits his book “is more devotional that technical.” Yet, you
will find it deep enough to engage most pastors and clear-cut enough to cause serious
laymen to dig deeper.
Hobbs believed the apostle Paul wrote to the Ephesians showing them their place in
God’s eternal redemptive purpose in Christ. They were a called people with a purpose
–to propagate the gospel. Composed of both Jews and Gentiles, “in Christ” they found
both a unity of persons and purpose.
The “asterisks” represent corresponding direct quotes by Hobbs without adding my
personal thoughts or commentary. Due to limitations of word count, I could not include
all of Hobbs’ material from pp. 13-20.

According as* he hath chosen us** in him before the
foundation of the world,*** that we should be holy and
without blame before him**** in love:***** (Ephesian 1:4
KJV).

* “According as” – may be read “even as.” This connects the following words with
“who hath blessed us” in verse 3. So, God has blessed us in that “he hath chosen us in
him before the foundation of the world.”

** “hath chosen” – is a first aorist middle (reflexive) form of the verb meaning to
pick out or select. From it comes the words “elect” or “election.” Paul is introducing his
great treatment of what is called the doctrine of election. This doctrine has been
variously understood. Some, placing their entire emphasis upon God’s sovereignty, see
it as God’s choosing certain individuals for salvation to the exclusion of all others. Such
a position ignores the free will of man.
Basically, election means that God has taken the initiative in his purpose to save men.
Apart from that initiative no man can be saved. But initiative does not mean fatalism.
Rather is an expression of God’s love and grace. Therefore, election should not be

viewed as God’s purpose to save as few but as many as possible. To relate election to the
few is to ignore the many exhortations to preach the gospel to all men. And it runs head-
on into such phrases as “whosoever believeth” (John 3:16) and “whosoever will” or is
willing (Rev. 22:17; see Isa. 55:1).
Election never appears in the Bible as mechanical or blind destiny. It stems from a God
of love and grace, and relates to man who is morally responsible. In no case does it
appear in violation of the will of man (cf. Matt. 11:28; 23:37-38). In John 6:44 Jesus
said, “No man can come to me, except the Father … draw him.” “Draw” is God’s
initiative; “come” is man’s response through his free will. Of course, an all-wise God
knows beforehand who will believe or refuse to do so. However, foreknowledge of an
event does not necessarily mean that one is responsible for it. God has done all that even
he can do to save men. But he does not coerce men against their wills. Through the Holy
Spirit he draws, but men must come to him in personal, willing faith.

*** “in him before the foundation of the world” – It should be noticed that God
has chosen us “in him” or in Christ (cf. v.3). And this choice was made “before the
foundation of the world” or the cosmos. This means that the election took place before
the creation of the universe or man. It was no afterthought with God after man had
sinned. But knowing that he would do so, in eternity God chose to do something to
enable man to be restored to his fellowship. The choice under consideration, therefore,
did not take place in time. It was in the eternal purpose of God (cf.3:11). This suggests a
method of election rather than the persons involved. It was a chose based on God’s
grace, not upon man’s merit. It was an act of his sovereign will. But this does not rule
out man’s free will. God provided, but man was/is still free to accept or reject. Otherwise
God’s sovereignty would have violated man’s freedom. To have done this would reduce
man to a puppet, rather than a person capable of God’s fellowship. By his own choice
God must be sovereign and man must be free. This can mean only that in his sovereign
choice God by grace offered man a means of salvation, with man left free to his reaction
to it.

**** “that we should be holy and without blame before him” — Now what
was/is the purpose and goal of God’s gracious sovereignty? This refers to character as
well as standing with relation to God. In his electing grace God proposed to place man in
a condition of righteousness through Christ (Rom. 1:17; 10:1-4). Thus man would be
once again in fellowship with a “holy” and “blameless” God. “In Christ” the believer is
regarded by God as being holy and blameless. This also is a work of God’s grace. At the
same time subsequently the Christian is to grow in this state into the likeness of the
character of God in Christ. He both is and must become, again, by God’s grace.

*****“In love.” Some interpreters connect “in love” with verse 4 as it appears in the
King James Version. But others read it as a part of verse 5. This latter position, which I
prefer, expresses the sphere in which God did his electing or foreordaining. Thus it
reads, “In love having predestinated us unto the adoption of children by Jesus Christ to
himself, according to the good pleasure of his will” (v.5). (Note the order “Jesus Christ.)
So Paul anticipates the historical event whereby Christ became Jesus of Nazareth in
order to activate in time God’s eternal purpose. However, he is still thinking of the
electing grace of God as before the foundation of the world.
“In love having predestinated.” Whatever Paul meant by predestination, it was done in
the sphere of God’s love. How may we understand “having predestinated”? Some read it
as in election that some souls are predestinated for heaven and others for hell. But as we
have pointed out, this position magnifies God’s sovereignty to the neglect of man’s free
will. In this light may we not find another sense which is in keeping with the nature of
both God and man?
The verb translated “having predestinated” is a participle meaning “to horizon
beforehand.” This verb is used six times in the New Testament (Acts 4:28; Rom. 8:29-
30; I Cor. 2:7; Eph. 1:5, 11.
One papyrus example uses it in the sense of fixing a boundary of a piece of land. Another
is rendered “survey.”
Unfortunately the word “predestinated” has come to mean for many an arbitrary
decision on God’s part where the future is in a fixed mold with no regard for man’s free
will. But the original Greek, the papyri, as well as the basic meaning of the word in the
New Testament, says otherwise. It is especially true in this verse. The Greek word in this
case is the one from which comes our word “horizon,” but with a prefix added that gives
it the special meaning “to horizon beforehand.” God did this by drawing a circle about
those who are to be saved. Keep in mind that this refers to the mode set in eternity, not
to temporal action within the context of history. In the light of the papyri examples cited
previously, may we not say that before God created the universe and man he drew a
circle, or built a fence (set a boundary) saying that all who are within this fence shall be
saved?
And what is this fence? The fence is Christ. God elected that all who are “in Christ” shall
be saved. The phrase “in Christ” or its equivalent appears ten times in eleven verses (vv.
3-13). So if you are “in Christ” you are saved. If you are not “in Christ,” you are not
saved. God in his sovereignty decreed “in Christ,” but each person in his free will decides
whether or not he will be “in Christ.” Thus God’s sovereignty and man’s free will are
harmonized. Therefore, the doctrines of election and foreordination in the New
Testament are, for all practical purposes, the same.   The former expresses God’s will;
the latter shows how His will is accomplished.

Concerning Alcoholic Beverages

July 21, 2016

Dr. Paige Patterson | President
Southwestern Baptist Theological Seminary

**This article was originally posted HERE and is used by permission.

References to wine are frequent in both the Old and New Testaments. The Masoretic text of the Old Testament employs the Hebrew word “yayin” in the vast majority of cases—141 times to be exact. A handful of other words are translated “wine” but not with enough frequency to matter. The Greek term “oinos” is used predominantly in the New Testament, and coming through Latin is transliterated into English as “wine.” The Greek term “gleukos” (literally, “sweet wine”) is sometimes used. Continue reading

Disapproving God’s Plan | Part Two

July 14, 2016

Leighton Flowers | Professor of Theology
Dallas, TX

**This article was previously posted by Leighton Flowers on his website www.soteriology101.com and is used by permission.

Leighton is: teaching pastor in his local church, an adjunct Professor of Theology, and the Youth Evangelism Director for Texas Baptists.

Learn more about Leighton, HERE.
Follow @soteriology101 on Twitter HERE.
Follow him on Facebook HERE

Now that we have established the ACTUAL CLAIMS of Calvinism in regard to the horrible atrocities of mankind as taking “place by his determination and bidding” and unchangeably “brought about for his glory” let us now turn our attention back to the question of this article. Continue reading

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