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054 Ephesians 1:15-23 Part 1 – Thanksgiving and Prayer


Welcome to talk number six in our series on Ephesians.

In the first five talks we were considering the first 14 verses of Chapter 1.

 

We examined exciting themes such as:

  • the will of God for our lives,
  • the fact that we are chosen in Christ from before the foundation of the world,
  • the fact that we are in Christ and all that that means,
  • and what it means to be sealed with the Holy Spirit.

 

Today we turn our attention to verses 15-23 which in the NIV  are given the heading Thanksgiving and Prayer.

Ephesians 1:15-23 Thanksgiving and Prayer

15 For this reason, ever since I heard about your faith in the Lord Jesus and your love for all the saints (God’s people),

16 I have not stopped giving thanks for you, remembering you in my prayers.

17 I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better.

18 I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints (his holy people),

19 and his incomparably great power for us who believe. That power is the same as the mighty strength

20 which he exerted when he raised Christ from the dead and seated him at his right hand in the heavenly realms,

21 far above all rule and authority, power and dominion, and every title that can be given (name that is invoked), not only in the present age but also in the one to come.

22 And God placed all things under his feet and appointed him to be head over everything for the church,

23 which is his body, the fullness of him who fills everything in every way.

 

The reason for the NIV heading is very clear from vv15-16

15 For this reason, ever since I heard about your faith in the Lord Jesus and your love for all the saints (God’s people),

16 I have not stopped giving thanks for you, remembering you in my prayers.

 So let’s structure our talk by asking two questions:

  • What is Paul giving thanks for?
  • What is Paul praying for?

What were Paul’s reasons for giving thanks?

For all the reasons we have been considering in previous talks (outlined above)

But also, more specifically in vv15-16

15 For this reason, ever since I heard about your faith in the Lord Jesus and your love for all the saints (God’s people) 16 I have not stopped giving thanks for you…

He gives thanks for their faith in the Lord Jesus

The church at Ephesus was now considerably larger than the 12 people mentioned in Acts 19 when Paul first visited them. Many others had come to faith in Christ and Paul rejoices at the good news. Of course, we too rejoice when we hear of people becoming Christians. And so do the angels! Nothing can give us greater joy than to hear of people being saved.

He gives thanks for their love for all God’s people

When you come to faith in Jesus, you are born again, or to change the metaphor, you are adopted into God’s family. You are one of his children. And all those who have come to faith in Christ are your brothers and sisters. How wonderful!

Without question we should have a love for all God’s people. But sadly this is not always the case. There can be divisions in churches, a problem which Paul deals with in the opening chapters of 1 Corinthians. And, as we will see in chapters 2 and 4, even these Ephesians needed to be reminded that we are one in Christ.

There is no contradiction here. The fact that we love one another does not mean that we do not need to be reminded to do so!

Nevertheless, Paul had much to give thanks for:

The spiritual blessings given to all who are in Christ (v3), which were the subject of our first five talks, and the specific blessings referred to in vv15-16

15 For this reason, ever since I heard about your faith in the Lord Jesus and your love for all the saints (God’s people) 16 I have not stopped giving thanks for you…

And before we move on, just note the phrase I have not stopped

Despite all these blessings, Paul knew that they still needed his prayers.

16 I have not stopped giving thanks for you, remembering you in my prayers

 

 What does Paul pray for?

 17 I keep asking that the God of our Lord Jesus Christ, the glorious Father, may give you the Spirit of wisdom and revelation, so that you may know him better.

18 I pray also that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in the saints (his holy people),

19 and his incomparably great power for us who believe.

He prays that God’s Spirit will give them wisdom and revelation. For what purpose?

So that they may know him better.

So that the eyes of their heart may be in lightened. For what purpose?

In order that they may know two things:

The hope to which he has called them

His incomparably great power

What is this hope?

V 18 the riches of his glorious inheritance in the saints (his holy people)

 

We have an inheritance in Christ!

But this verse talks about HIS inheritance in us!

How does this work?

By the fact that as God’s children we are joint-heirs with Christ.

 

Romans 8:17

Now if we are children, then we are heirs – heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.

The Greek word is sunkleronomos. To be a sunkleronomos means that you inherit what they inherit. The word is used in three other places in the NT. This reveals that you can be a joint-heir with someone in any of three ways:

  1. By sonship (Hebrews 11:9)
  2. By marriage (1 Peter 3:7)
  3. By grace (Ephesians 3:1-6)

And we are joint-heirs with Christ in all these three ways!

He is appointed as the heir of all things (Hebrews 1:2) and we share his inheritance with him!

But that leads to our second question:

What is the incomparably great power Paul is referring to?

And we will have to deal with that in our next episode 🙂

I hope you’ll join me.

Thanks for listening.

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053 Ephesians 1:1-14 Part 5 – The Gift of the Holy Spirit, continued


Last time we began looking at how Paul describes the gift of the Holy Spirit in Ephesians 1:1-14. When Paul says we are sealed with the Holy Spirit, I suggested that this sealing refers to a secondary experience. Please go back and listen to my reasons for what I know is a controversial yet Pentecostal viewpoint.

In this episode we will continue to examine Paul’s description of the gift of the Holy Spirit in these verses.

A deposit guaranteeing our inheritance (arrabon)

In Ephesians 1:14 and in 2 Corinthians 1:22, 5:5, Paul refers to the Holy Spirit as a pledge. The Greek word he uses (which was originally a Hebrew word) is arrabon. This has a variety of meanings and no one English word is really adequate as a translation, and so it will be helpful to explore its range of meaning a little before applying it to these verses.

 One interesting use of this word is to be found in the Septuagint (the Greek version of the Old Testament used at the time of Jesus and the Early Church) in Genesis 38:15-18. The details of what is a rather complicated story need not concern us here but Judah, we are told, sees a woman he thinks is a prostitute and offers her a young goat from his flock as payment for sleeping with her. As he doesn’t have the goat with him, the woman asks for a pledge (arrabon) as a guarantee that he will send the goat and Judah gives her his seal and its cord.

This illustration helps us to understand the general meaning of the word arrabon. It may be defined as the deposit that pays part of a debt and gives a legal claim.  The seal which Judah gave Tamar as a pledge (arrabon) was only a small part of what he gave her but it did guarantee that she would eventually get the greater gift, the goat she had been promised. The pledge was, therefore, also a token of a greater gift to come and the evidence that a promise had been made. 

Bearing this in mind it’s not surprising that arrabon can also mean an engagement ring. An engagement ring is visible evidence that a promise has been made, but it also indicates that something far better is to be expected in the future. And this is very much how Paul uses arrabon with regard to God’s gift of the Holy Spirit to the Christian. If we understand the church to be the bride of Christ (Ephesians 5:22-33), we could think of the Holy Spirit as the church’s engagement ring, Christ’s gift to his bride pointing forward to the day when she will be united with him at ‘the wedding supper of the Lamb’ (Revelation 19:7-9).

So how does all this affect our understanding of the three verses where arrabon is used in the New Testament? It surely backs up the idea that our present experience of the Holy Spirit is God’s way of guaranteeing our future inheritance. This is clearly indicated in 2 Corinthians 1:22 where the Holy Spirit is described as a deposit guaranteeing what is to come. This includes the ultimate fulfillment of all God’s promises (v 20) and the assurance that we will one day be given a resurrection body (2 Corinthians 5:1-5, cf. Romans 8:11) and enter into our full inheritance as Christians:

Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession…(Ephesians 1:13-14).

The redemption of those who are God’s possession.

Now Romans 8:19 tells us that the whole of creation is waiting for the sons of God to be revealed while we ourselves are waiting eagerly for our adoption as sons, the redemption of our bodies (v 23) and Ephesians 4:30 says that we are sealed with the Holy Spirit for the day of redemption.

This, together with Ephesians 1:13-14, which also speaks of our being sealed until our redemption, links our present experience of the Holy Spirit with that future day when the Lord himself shall descend from heaven and the dead in Christ shall rise, and when we who are alive and remain until the coming of the Lord are caught up with them to meet the Lord in the air (1 Thessalonians 4:16-17).

The day of redemption is the day when Jesus comes again. Paul calls it the redemption of our bodies (Romans 8:23) because it is on that day that our mortal bodies shall become immortal (1 Corinthians 15:50ff). Up to now the world hasn’t really understood who we Christians are! It’s been something of a secret. But on that day, when the entire universe shall be liberated from its bondage to decay and brought into the glorious freedom of the children of God (Romans 8:21), then the sons of God will be revealed to the whole creation. But until that day, and for that day, we have been sealed with the Holy Spirit and received a taste in advance (arrabon) of the powers of the age to come.

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052 Ephesians 1:1-14 Part 4 – The Gift of the Holy Spirit


Welcome to the fourth talk in our series on Ephesians.

We have been looking at the first 14 verses of chapter 1. So far we have seen that Paul is praising God for blessings in the heavenly realms (v3). These include:

  • The will of God 1-4-5-9-11
  • Election and Predestination 4-5-11
  • In Christ (10 references)
  • The gift of the Holy Spirit 13-14, which is our theme for today.

Obviously this is a vast subject, so today we’ll concentrate specifically on what Paul is saying in Ephesians 1:13-14.

13 And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit,

14 who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession – to the praise of his glory.

Today there are four aspects of these verses which I would like to look at in more detail. They are:

  1. When you believed
  2. Marked in him with a seal
  3. A deposit guaranteeing our inheritance
  4. The redemption of those who are God’s possession.

When you believed

As I mentioned in an earlier talk, the Authorised Version (KJV) translates this as

after you believed.

It is not my intention in this talk to get into the technicalities of the use of aorist participles in the Greek language. It’s enough to say that either translation is perfectly acceptable from a grammatical point of view. However the issue of whether we receive the Spirit at or after conversion is very important. In the case of the Ephesians, it is very clear from Acts 19:1-6 that the Spirit came upon them after they had come to faith in Christ and been baptised in water. The same is true of the Samaritans in Acts 8.

Paul’s question to the Ephesians in Acts 19:2 “Did you receive the Holy Spirit when you believed?” clearly implies that it is possible to have come to faith in Christ without having yet received the gift of the Holy Spirit. Yet Paul is very clear in Romans 8:9 that if anyone does not have the Spirit they do not belong to Christ.

This is a big subject and I dealt with it in some detail in a  previous series of podcasts and in my book, The Holy Spirit – an Introduction. Perhaps the easiest way to explain it is as follows:

Every Christian is indwelt by the Holy Spirit from the moment of conversion, but not all have the empowering experience which Jesus describes as being baptised in the Spirit in Acts 1:4-8. In NT times Christian initiation comprised three elements:

  1. Repentance and faith
  2. Baptism in water
  3. Baptism in, or receiving the gift of, the Holy Spirit.

In my view, what Paul is talking about in Ephesians 1:13-14 is C, though many would argue that he is referring to the Spirit’s work in regeneration which occurs at A. But that may be because some don’t believe in baptism in the Spirit as a separate work from conversion.

So, to decide which translation is more appropriate, we must now turn our attention to the significance of two closely related metaphors:

  • Marked in him with a seal
  • A deposit guaranteeing our inheritance (pledge)

Marked in him with a seal (sphragizo, sphragis)

Mankind has been using seals for thousands of years now and their use has changed relatively little.

To mark an object as the property of its owner.

Just as I might write my name in a book as evidence that it belongs to me, so a seal would provide evidence of ownership.

It may be this that Paul has in mind when he refers to Abraham’s circumcision as a seal in Romans 4:11. Abraham had been given the sign of circumcision as a seal of the righteousness that he had by faith before he was circumcised. It was his faith, of course, not circumcision that made him right with God, but circumcision was the outward sign or seal that, because of his faith, he belonged to God.

Similarly, when we receive the gift of the Holy Spirit, that is a sure sign that we belong to God. Like Abraham we belong to God because we have believed, and having believed (Ephesians 1:14) we are sealed with the promised Holy Spirit.

So, is it the work of the Spirit at conversion or the baptism in the Spirit that seals the Christian and gives him the deposit which guarantees the things to come? In my view the natural way to read Ephesians 1:14 is to understand the sealing to follow the believing.  Furthermore, as Stanley Horton has pointed out, the seal did not cause ownership. It only recognised it. It’s possible to belong without being sealed, just as it’s possible to be engaged without having an engagement ring!

Of course born-again believers who have not been baptised in the Spirit will make it to heaven! But in my view they’re certainly missing a lovely foretaste of the miracle-powers of the age to come. And if Paul appears at times to suggest that all Christians enjoy these blessings, we need to remember that in New Testament times the baptism in the Spirit was an at/after conversion experience. All Christians did enjoy them then!

To give validity to a document

Degrees, diplomas and certificates usually carry the seal of the university or college awarding them as evidence that they are genuine, and seals are frequently used in legal documents for a similar purpose.

A biblical example of this is to be found in Jeremiah 32:10ff where the prophet, having bought a field for seventeen shekels of silver, signs and seals the deed of purchase and has it witnessed. Perhaps we can learn from this that being ‘sealed with the Holy Spirit’ we are not only marked out as belonging to God, but as, in some sense, having validity.  We are the genuine article, we really do belong to him.

As a mark of authority

This leads us to another important aspect of the use of seals. When I was a Bible College principal, I used the college seal to give validity to the diplomas we were awarding. But I had to be careful that I did not let the seal fall into the wrong hands, for whoever had that seal effectively had my authority. On the other hand, if I entrusted the seal to a loyal staff-member, by giving them the seal I delegated my authority to them.

This has, in fact, been a recognised use of seals for thousands of years. To hold the king’s seal was to possess his authority. When Pharaoh put Joseph in charge of the whole land of Egypt he gave him a seal in the form of a signet ring (Genesis 41:41-42). The seal meant that he had Pharaoh’s authority.

When Jesus gave the disciples the great commission he sent them out with his authority, but he told them not to go until they had first received the Holy Spirit. There is thus a sense in which the Spirit is the source not only of our power, but of our authority as we go out into the world to preach the gospel.

To keep the contents of a letter secret

Sometimes envelopes are sealed with wax so that the person who receives the letter knows that no-one else has read it since it left the sender. We know from Isaiah 29:11 that, even in Bible times, seals were used in a similar way:

If you give the scroll to someone who can read, and say to him, ‘Read this please’, he will answer, ‘I can’t; it is sealed.’

So one purpose of a seal is to keep something secret – but not for ever! When someone seals a letter it is not their intention that the letter should never be opened. There is always a right time for the seal to be broken. It is then that the secret is revealed. More on this at the end of the next talk.

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051 Ephesians 1:1-14 Part 3 – “In Christ”


Welcome to our third talk in our series on Ephesians.

We are looking at the first 14 verses of chapter 1. So far we have seen that Paul is praising God for blessings in the heavenly realms (v3). These include:

  • The will of God 1-4-5-9-11
  • Election and Predestination 4-5-11
  • In Christ (10 references)
  • The gift of the Holy Spirit 13-14

 

Today our theme is what it means to be in Christ.

Let’s look at vv 1-14 again, this time noting the references to the phrase in Christ

 

Ephesians 1:1-14

1 “Paul, an apostle of Christ Jesus by the will of God, To God’s holy people in Ephesus, the faithful in Christ Jesus:

2 Grace and peace to you from God our Father and the Lord Jesus Christ.

3 Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ.

4 For he chose us in him before the creation of the world to be holy and blameless in his sight. In love

5 he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will

6 to the praise of his glorious grace, which he has freely given us in the One he loves.

7 In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace

8 that he lavished on us. With all wisdom and understanding,

9 he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ,

10 to be put into effect when the times reach their fulfilment – to bring unity to all things in heaven and on earth under Christ.

11 In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will,

12 in order that we, who were the first to put our hope in Christ, might be for the praise of his glory.

13 And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit,

14 who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession – to the praise of his glory.”

 

The expression ‘in Christ’ or ‘in the Lord’ occurs at least 80 times in the Epistles.

 

What does it mean?

 

Paul used the phrase in Christ to refer to anyone who was a Christian

 

(In fact the word Christian occurs only 3 times in the NT)

 

Colossians 1:2             To the holy and faithful brothers in Christ at Colosse

 

Galatians 1:22              the churches of Judea that are in Christ

 

Philippians 4:21           Greet all the saints in Christ Jesus

 

1 Thessalonians 2:14  God’s churches in Judea which are in Christ Jesus

 

Ephesians 1:13            And you also were included in Christ when you heard

                                     the message of truth, the gospel of your salvation.

                                     When you believed…

 

Our Position before we were in Christ

 

Ephesians 2:1-10

1 As for you, you were dead in your transgressions and sins,

2 in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient.

3 All of us also lived among them at one time, gratifying the cravings of our flesh and following its desires and thoughts. Like the rest, we were by nature deserving of wrath.

4 But because of his great love for us, God, who is rich in mercy,

5 made us alive with Christ even when we were dead in transgressions – it is by grace you have been saved.

6 And God raised us up with Christ and seated us with him in the heavenly realms in Christ Jesus,

7 in order that in the coming ages he might show the incomparable riches of his grace, expressed in his kindness to us in Christ Jesus.

8 For it is by grace you have been saved, through faith – and this is not from yourselves, it is the gift of God –

9 not by works, so that no-one can boast.

10 For we are God’s handiwork, created in Christ Jesus to do good works, which God prepared in advance for us to do.”

 

We’ll come back to this passage in a later talk, but for now please note:

 

We were dead (v1)  and deserving of wrath (v4)

We are now alive (v5)

 

We were in sin (v1) and transgressions (v5)

We are now in Christ (v8)

 

When did this happen?  When we were saved (v 5).

 

Cf  1:13 And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed…

 

How?  By grace, through faith (v 8).

 

The Effects of being in Christ

 

a) We become new creations

 

2 Corinthians 5:17        Therefore if anyone is in Christ he is a new creation;

                                     the old has gone, the new has come.

 

b) We are free from sin’s penalty – we are justified

 

Romans 3:23-24.      …all have sinned and fall short of the glory of God and

                                    are justified freely by his grace through the redemption

                                    that came by Christ Jesus

                                      (NIV) – but the Greek says in Christ Jesus              

 

This means that we are declared righteous in the sight of God and are free from sin’s penalty. As a result, we have been brought near to God

 

But now in Christ Jesus you who once were far away

                                    have been brought near by the blood of Christ (2:13).

 

c) We are free from sin’s power

 

Romans 8:1-4

Therefore, there is now no condemnation for those who are in Christ Jesus, because through Christ Jesus the law of the Spirit who gives life has set you free from the law of sin and death. For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering. And so he condemned sin in the flesh, in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit.

 

We are in Christ (v 1)

As a result are set free from the law (tendency) of sin (v 3)

so that we can now obey God’s law (v 4).

 

d) We are supreme in the spiritual conflict

 

Ephesians 2:6     God raised us up with Christ and seated us with him in the

                           heavenly realms in Christ Jesus

 

What are the ‘heavenly realms’? Not heaven 6:11

(More of this when we get to Chapter 6)

 

Where are we? In Christ. Where is Christ? Far above all… (1:21)

 

e) One day, we shall be free from sin’s presence

 

1 Corinthians 15:22     As in Adam all die, so in Christ all will be made alive

                                      (NB the terms are not co-extensive)

 

1 Thessalonians 4:16-17

 

For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. After that, we who are still alive and are left will be caught up with them in the clouds to meet the Lord in the air. And so we will be with the Lord for ever!

 

Note the change from ‘in’ to ‘with’.  To be with Christ is far better!

 

Are you in Christ?

 

Ephesians 1:13   And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed …

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050 Ephesians 1:1-14 Part 2 – Election and Predestination


Last time

We looked at Ephesians 1:1-14 and we identified 4 major themes in the passage:

  • The will of God 1-4-5-9-11
  • Election and Predestination 4-5-11
  • In Christ (10 references)
  • The gift of the Holy Spirit 13-14

 

We concentrated on the will of God. We saw that it’s God’s will for us to:

 

v4 be holy and blameless in his sight (cf. v1 God’s holy people)

v 5 be adopted into his family

v9 know his purpose – ultimate (v10) and immediate

v1 know God’s personal calling in our lives (apostle)

v11 submit to his sovereignty (Note ‘mystery’ v9)

v13-14 receive his Spirit

 

Today: Election and Predestination

 

Let’s begin by rereading the whole passage again.

 

Ephesians 1:1-14

1 “Paul, an apostle of Christ Jesus by the will of God, To God’s holy people in Ephesus, the faithful in Christ Jesus:

2 Grace and peace to you from God our Father and the Lord Jesus Christ.

3 Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ.

4 For he chose us in him before the creation of the world to be holy and blameless in his sight. In love

5 he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will

6 to the praise of his glorious grace, which he has freely given us in the One he loves.

7 In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace

8 that he lavished on us. With all wisdom and understanding,

9 he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ,

10 to be put into effect when the times reach their fulfilment – to bring unity to all things in heaven and on earth under Christ.

11 In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will,

12 in order that we, who were the first to put our hope in Christ, might be for the praise of his glory.

13 And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit,

14 who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession – to the praise of his glory.”

The key verses are 4-6 and 11:

4 For he chose ἐξελέξατο us in him before the creation of the world to be holy and blameless in his sight. In love

5 he predestined προορίσας us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will

6 to the praise of his glorious grace

11 In him we were also chosen ἐκληρώθημεν (made heirs), having been predestined προορισθέντες according to the plan of him who works out everything in conformity with the purpose of his will,

 

Eklegomai = choose, select (Mark 13:20, Luke 6:13, 10:42, John 6:70, 13:8, 15:16,19, Acts 1:2,24; 6:5; 13:7; 15:7,22,25, 1 Cor. 1:27-28, James 2:5)

Proorizo = determine beforehand ( Acts 4:28, Romans 8:29-30, 1 Cor. 2:7)

Kleroo = make an heir (Romans 8:17, Gal. 3:29, 4:1,7, Titus 3:7, etc.)

 

WHEN were we chosen and predestined?

Before the creation of the world

4 For he chose us in him before the creation of the world to be holy and blameless in his sight. In love

 

“All inhabitants of the earth will worship the beast – all whose names have not been written in the Lamb’s book of life, the Lamb who was slain from the creation of the world.”  Revelation 13:8 NIVUK

 

“The inhabitants of the earth whose names have not been written in the book of life from the creation of the world will be astonished when they see the beast, because it once was, now is not, and yet will come.”

Revelation 17:8 NIVUK

 

WHY were we chosen and predestined?

To be holy and blameless in his sight (v4)

To be adopted (v5)

To become heirs (v11) compare Romans 8:17.

 

The basis on which we are chosen and predestined

The will of God vv 5, 11.

 

So does all this mean that before God created the world he chose who would be saved and who would not? NO!

 

“The Lord is not slow in keeping his promise, as some understand slowness. Instead he is patient with you, not wanting anyone to perish, but everyone to come to repentance.”

2 Peter 3:9 NIVUK

 

“This is good, and pleases God our Saviour, who wants all people to be saved and to come to a knowledge of the truth.”

1 Timothy 2:3-4 NIVUK

 

“‘Jerusalem, Jerusalem, you who kill the prophets and stone those sent to you, how often I have longed to gather your children together, as a hen gathers her chicks under her wings, and you were not willing.”

Matthew 23:37 NIVUK

 

So what’s the answer to this apparent contradiction?

 

We are chosen because we’re IN CHRIST

 

4 For he chose us in him before the creation of the world

11 In him we were also chosen

 

What happened to make us ‘in Christ’?

13 And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit

Before going any further, note the word also. Why does Paul say also?

 

Read vv 11-13

11 In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will,

12 in order that we, who were the first to put our hope in Christ, might be for the praise of his glory.

13 And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit,

 

Note the change from we to you. Why? We Jews, you Gentiles

 

The idea of being chosen is rooted in Israel as God’s chosen people.

But why does Paul refer to us as chosen?

Because, as he shows us in Galatians and Romans, all those (whether Jew or Gentile) who have believed as Abraham believed are the true Israel.

In Galatians 3 Paul shows that God’s promise to Abraham (Genesis 12) was that in his descendant (Christ), not descendants (Israel) that all nations of earth would be blessed. Compare for example Ephesians 2:11-22, 1 Peter 2:9-10.

 

So when we believed we became part of the true Israel, the chosen people of God

We are chosen because we have believed as Abraham believed.

Election is according to God’s foreknowledge

 

“Peter, an apostle of Jesus Christ, To God’s elect, exiles, scattered throughout the provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia, who have been chosen according to the foreknowledge of God the Father, through the sanctifying work of the Spirit, to be obedient to Jesus Christ and sprinkled with his blood: Grace and peace be yours in abundance.”

1 Peter 1:1-2 NIVUK

 

“And we know that in all things God works for the good of those who love him, who have been called according to his purpose. For those God foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers and sisters. And those he predestined, he also called; those he called, he also justified; those he justified, he also glorified.”

Romans 8:28-30 NIVUK

 

Note the order:

God foreknew.  He predestined.   He called.  He justified.  He glorified

 

Before the foundation of the world, God had a plan for our salvation. As we have seen, the Lamb was slain from before the foundation of the world. His plan was that if we would repent and believe in him our sins would be forgiven and we would have everlasting life.

When we heard the gospel of salvation and believed it we were incorporated into Christ. Because God knows everything, he knew in advance who would make that decision. And on the basis of that knowledge he predestined us to be conformed to the image of his son. He chose us to be holy and without blame before him. Our election and Predestination are based on God’s foreknowledge of the decision we would make. But it’s all because of his grace, because without the cross there would have been no hope for us.

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049 Ephesians 1:1-14 Part 1


Ephesians is one of the most exciting books in the NT.

The church to which it’s addressed was established by the apostle Paul in AD53 during his homeward journey to Jerusalem (see Acts 19 and 20).

About 7 years later Paul wrote this letter while he was in prison in Rome.

It was intended not only for the Ephesian Christians of his day, but, as the very first verse tells us, for all those who have come to put their trust in the Lord Jesus Christ. So it’s highly relevant to us as Christians today.

Its main theme can perhaps be best summarised in Paul’s own words:

“I am talking about Christ and the church.”

Ephesians 5:32

The Life Application Bible summarises its contents as follows:

In this letter, Paul explains the wonderful things that we have received through Christ and refers to the church as a body, a temple, a bride, and a soldier. These all illustrate unity of purpose and show how each individual member is a part that must work together with all the other parts. In our own lives, we should work to eradicate all backsliding, gossip, criticism, jealousy, anger, and bitterness, because these are barriers to unity in the church”.

So let’s make a start by reading the first 14 verses.

Ephesians 1:1-14

1 “Paul, an apostle of Christ Jesus by the will of God, To God’s holy people in Ephesus, the faithful in Christ Jesus:

2 Grace and peace to you from God our Father and the Lord Jesus Christ.

3 Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ.

4 For he chose us in him before the creation of the world to be holy and blameless in his sight. In love

5 he predestined us for adoption to sonship through Jesus Christ, in accordance with his pleasure and will

6 to the praise of his glorious grace, which he has freely given us in the One he loves.

7 In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace

8 that he lavished on us. With all wisdom and understanding,

9 he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ,

10 to be put into effect when the times reach their fulfilment – to bring unity to all things in heaven and on earth under Christ.

11 In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will,

12 in order that we, who were the first to put our hope in Christ, might be for the praise of his glory.

13 And you also were included in Christ when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit,

14 who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession – to the praise of his glory.”

This is an amazing passage! We clearly cannot deal with it all in one talk.

But let’s make a start by highlighting several major themes. After greeting the Ephesians in his usual way, Paul begins with Praise be to the God and Father of our Lord Jesus Christ and the rest of the passage is punctuated with expressions of praise – vv.3-6-12-14

And Paul is very clear as to what he’s praising God for.

He’s praising God for blessings in the heavenly realms (v3). These include:

  • The will of God 1-4-5-9-11
  • Election and Predestination 4-5-11
  • In Christ (10 references)
  • The gift of the Holy Spirit 13-14

In the next few talks we’ll look at these in more detail.

Today let’s concentrate on the will of God.

This passage makes it clear that the will of God for us is GOOD.

We have every reason to praise him!

It’s God’s will for us to:

  • v4 be holy and blameless in his sight (cf. v1 God’s holy people)
  • v5 be adopted into his family
  • v9 know his purpose – ultimate (v10) and immediate
  • v1 know God’s personal calling in our lives (apostle)
  • v11 submit to his sovereignty (Note ‘mystery’ v9)
  • v13-14 receive his Spirit
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048 Healing in Practice


[Based on the book, Just a Taste of Heaven – click here for more information]

Healing in Practice

A Doctrinal Foundation

Doctrine is vitally important because what we believe about healing will determine how we pray for the sick. If what we have argued so far is correct, then an appropriate doctrinal basis for praying for the sick would seem to be as follows:

God has revealed himself as a healing God in both Old and New Testaments.  Jesus never refused anyone who asked for healing and he has commissioned his church to heal the sick.  Healings should accompany the proclamation of the Gospel as signs confirming the Word and Christians should expect healing through the anointing with oil and prayer of the elders.

Our approach to healing should, therefore, be positive and not negative. However, I have already pointed out, we must avoid extremes of teaching where healing is presented so positively that those who are not healed feel condemned.  This is particularly true when the doctrine that healing is in the atonement is presented in such a way that healing is seen as being precisely parallel to the forgiveness of sins.  Healing which does not take place immediately should be perseveringly expected, even if we must sometimes await the Parousia for its fulfilment.

Biblical Models

1)  Laying on of hands (e.g. Mark 16)

Note here:

The evangelistic context – healing here is just one of several signs that confirm the Gospel message

The need for faith on the part of the one doing the healing

The significance of the Name of Jesus

The absence of any reference to prayer

2)  Anointing with oil (e.g. James 5 – but cf.  Mark 6:13)

Note here:

The pastoral context

The need for faith on the part of the elders

The significance of the Name of the Lord

The specific reference to prayer

3)  Other methods

The NT provides several examples of other methods of healing (e.g. Jesus’ use of saliva) but these should probably not be used within the context of our society today!  He did however heal by a mere command without the laying on of hands, as did the apostles on occasion.

Practical Suggestions

Generally speaking, you will minister healing either in a pastoral context or in an evangelistic context.  Since healing comes through the Spirit it is vital that we maintain a Spirit-filled life.  There are no ‘rules’ about how we pray for the sick, but the Holy Spirit will lead us if we allow him to. However, there are some practical guidelines:

1)  Anointing with oil

Generally, I would reserve this for Christians and would suggest that the anointing is done by the elders as a whole and not just by one of them.  A man on his own should certainly not visit a lone woman to pray for her

The type of oil used is not important (I once used ‘3 in 1’!).

The amount of oil used is not important.

There is no reference to laying on of hands in James 5, but neither is it forbidden.

The important issue is, can you pray for this person in faith?

Is confession of sins appropriate in this case?

Note that this would normally have taken place in the home of the sick person if I have understood the context of James 5 correctly.

2)  Laying on of hands

This should usually be done in an evangelistic context – but this need not mean in a ‘Gospel Meeting’ or a ‘Divine Healing Crusade’.  It could be in a supermarket!  But note the importance of being led by the Spirit in this matter.  You should probably no more pray for the sick without the leading of the Spirit than you should prophesy without his leading!

Is there a case for helping a person move in faith?  (Consider Acts 3:7)

Does it matter which part of the person’s body you lay hands on?  The answer to this will depend on the cultural context. If it’s appropriate, I lay hands on the affected part (cf. Jesus putting his fingers in the ears of the deaf), unless this would cause unnecessary embarrassment!  In some cases, I have asked the sick person to place their hand upon the affected part and then placed my hand on theirs.  But there are no ‘rules’ about this.  We must be sensitive to the Spirit and to people’s feelings.

Please refer to Part Three of Just a Taste of Heaven for more detailed teaching on practical aspects of healing.

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046 Sickness among God’s people in the New Testament 2 of 2 – Why were the Corinthians sick?


Illness in Corinth

Having looked at four Christians who were sick, though not because of sin or unbelief, we must now turn our attention to a group of Christians who were sick because of their sin – the Corinthians referred to in 1 Corinthians 11:30.

The Corinthians

The situation in Corinth was extremely serious. There were divisions in the church, they tolerated immorality, and there was disorder in their worship. Their behaviour at the Lord’s Supper was just one example of this. In the early church the Lord’s Supper was far more than a modern Communion Service. It was a meal Christians shared together, but at Corinth this was being abused, some going ahead without waiting for anyone else. Some were actually getting drunk while others still remained hungry (1 Corinthians 11:21). It is because of this behaviour that Paul wrote:

27 Therefore, whoever eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of sinning against the body and blood of the Lord.

28 A man ought to examine himself before he eats of the bread and drinks of the cup.

29 For anyone who eats and drinks without recognising the body of the Lord eats and drinks judgment on himself.

30 That is why many among you are weak and sick, and a number of you have fallen asleep.

 

Verses 29 and 30 indicate that many of the Corinthians were sick because they did not recognise the Lord’s body. But what does the body of the Lord refer to here? T.L. Osborn, healing evangelist and zealous advocate of the doctrine that Jesus died for our sicknesses just as he died for our sins, has argued that, just as Christ’s blood was shed for the forgiveness of sin, so his body was broken for the healing of sickness. So Osborn believes that the Corinthians’ failure to recognise or discern the body (v. 29) and the sickness that resulted from it (v. 30) came from a lack of understanding that Christ’s body was broken for the healing of sickness:

When Jesus said: ‘This bread which is broken for you represents My body’, He expected us to understand that it was on His body that the cruel stripes by which we were healed were laid. Discerning His body properly (my italics) will bring deliverance from our diseases as discerning His shed blood will remove from us our sins”[1].

 However, it is unlikely that Paul intended the phrase not recognising the Lord’s body to be understood in this way.

First, Osborn’s view makes too great a distinction between the body and blood of Christ at the Lord’s Supper, between eating and drinking. Sickness, he says, is due to failure to be taught about the body of Christ as we have been taught about the blood of Christ. Christ’s blood was shed for the forgiveness of sin, his body was broken for the healing of sickness. It is because we do not understand this that we are sick. By this Osborn implies that if the Corinthians had understood that the body of Christ was broken for their sicknesses (as his blood was shed for their sins) they would not have been sick.

But the judgment Paul refers to (which in verse 30 results for some in sickness and even death) is a result of eating and drinking. He who eats or drinks in an unworthy manner (v.27) is guilty. That is why he must examine himself before he eats and drinks (v.28), and if he does not discern the body rightly (v.29) he eats and drinks judgment to himself. Thus for Paul the Corinthians were sick as much for the manner in which they were drinking as for the manner in which they were eating. This clearly invalidates Osborn’s view that it is failure to discern rightly the Lord’s body (as distinct from his blood) that results in sickness.

Secondly, Osborn’s position assumes that Paul is speaking of the communion bread representing the broken body of Christ when he refers to the body in verse 29. However, it is by no means clear that this is the right interpretation. Although the bread at the Lord’s Supper symbolises the body of Christ broken on the cross, we know that Paul also understands the church to be the body of Christ. So Gordon Fee comments:

The Lord’s Supper is not just any meal; it is the meal, in which at a common table with one loaf and a common cup they proclaimed that through the death of Christ they were one body, the body of Christ…. Here they must ‘discern/recognize as distinct’ the one body of Christ, of which they are all parts and in which they all are gifts to one another. To fail to discern the body in this way, by abusing those of lesser sociological status, is to incur God’s judgment[2].

Fee is almost certainly right about this. By their disgraceful behaviour (described in vv 17-22) the Corinthians were failing to discern the significance of Christ’s death, symbolized by the emblems of the Lord’s Supper. The communion bread is at very least a reminder that Christ’s body was broken on the cross, and the message of the cross had been Paul’s answer to the divisions in the Corinthian church in the opening chapter of the epistle (1:10-24).

So to behave at the Lord’s Supper in a way that created and perpetuated division was to fail to recognise the body. If Christ died for the church then the Corinthians’ behaviour revealed a serious lack of understanding concerning both the cross and the church. They were, at one and the same time, failing to discern the purpose of Christ’s body broken on the cross and the sanctity of the church, the body for whom he died. Understood this way, recognising the body has nothing to do with understanding that Christ’s body was broken for our sicknesses.

This brings us to the third, and by far the most serious difficulty with Osborn’s view which suggests that the Corinthians were sick because they had failed to understand a doctrine (viz. that physical healing is in the atonement). The context makes it perfectly clear that it was the Corinthians’ behaviour, not their understanding that was at fault. The sickness mentioned in verse 30 is a result of the judgment (v.29) which a Christian eats and drinks to himself if he does not recognise the body. This judgment is seen in verse 32 as a discipline from the Lord. The way to avoid it (vv. 33-34) is to wait for one another and, if anyone is hungry, to eat at home. This is with the express purpose that you may not come together for judgment.

These two last verses which are thus clearly linked with verse 29 also bring us back to the theme with which the passage was introduced in verses 17-22. Verse 21 describes the shameful behaviour of the Corinthians at the Lord’s Supper. It is in this context that eating and drinking unworthily (v.27) must surely be understood, and similarly the man who eats and drinks judgment to himself, not discerning the body (v.29).

In short, the judgment for not recognising the Lord’s body was sickness. This judgment could be avoided (v.34) by remedying the disgraceful behaviour at the Lord’s Supper described in verse 21. It is to that behaviour, therefore, that the phrase not discerning the body must clearly be related and Osborn’s suggestion that the Corinthians were sick because they did not understand that healing was in the atonement is totally unconvincing.

Finally, it is questionable whether Osborn’s interpretation, which presupposes the doctrine that Jesus died for our sicknesses just as he died for our sins, is supported by the overall evidence of the New Testament. It is clear that the doctrine that Jesus died for sickness as well as sin is by no means explicit in 1 Corinthians 11:29-30. Indeed, if I have understood the passage rightly, it is not even implicit. And, even if one allowed that it might be implicit in this passage, this would surely demand some evidence that it is explicit elsewhere. It must be demonstrated at the very least that the doctrine was understood and believed by some Christians at the time of Paul’s writing to the Corinthians.

To be really convincing, however, it must be shown that the doctrine was known to and believed by Paul. Of course advocates of the doctrine believe that verses such as Matthew 8:17, 1 Peter 2:24, support the doctrine, but I have already argued that these verses, when correctly exegeted, do not. If I am right about this, then there is no evidence that such a doctrine either existed or was on the point of emerging when Paul wrote 1 Corinthians 11:29 and any interpretation which sees the doctrine as implicit in this verse must surely be rejected.

But how does all this apply to us today? If we have understood correctly that Paul was telling the Corinthians that many of them were sick because they were not in right relationship with their fellow members in the body of Christ, then surely there is a warning here for us. Of course, I am not suggesting that all sickness results from this. Neither am I saying that bad relationships will always cause sickness. But if it was a cause of sickness for many of the Corinthians, it must surely be possible that it might be a reason for some sickness today.

Finally, in saying this we must not forget the lessons we learned in the first part of this chapter. Just because some Christians may be sick because of their sins, it does not mean that all are. As we have seen, godly people like Paul and Trophimus and Epaphroditus and Timothy sometimes got sick, and godly people sometimes get sick today.

 

[1]Osborn, op. cit. p. 155.

[2] Fee, G.D., The First Epistle to the Corinthians, Grand Rapids, Eerdmans, 1987, p.564.

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045 Sickness among God’s people in the New Testament 1 of 2 – Godly Christians


Sickness among God’s People in the New Testament

Although there is a close connection between faith and healing in the New Testament, we cannot automatically conclude that if a Christian is not healed it is because there is sin in their life or because they do not have enough faith. It is by no means as simple as that. Furthermore, that kind of teaching can lead to dangerous extremes like refusal to see a doctor when we are seriously ill. For example, any doctrine that teaches that God has guaranteed healing to us as Christians if only we will claim it by faith implies that it is unnecessary (and perhaps wrong) for Christians to resort to medical assistance when sick[1].

However, this is not a position adopted by the writers of the New Testament which, despite the many miraculous healings that are recorded, also makes reference to Christians who were sick and who did not find immediate supernatural healing.   These include:

  • Paul
  • Trophimus
  • Epaphroditus
  • Timothy.

We will consider each of these in turn, before turning to the case of some of the Corinthians, who were sick because of their sin.

The Weakness and Thorn in Paul’s Flesh

In Galatians 4:13 Paul says, As you know, it was because of an illness that I first preached the gospel to you. The Greek words translated as illness here literally mean a weakness in the flesh. This is similar to, though not the same as, the phrase a thorn in my flesh which he uses in 2 Corinthians 12:7. Although at first sight it is tempting to assume that these two expressions refer to the same thing, we certainly can not be sure, so we will deal with each separately.

Paul’s illness (Galatians 4:13)

Most commentators agree that Paul’s ‘weakness’ was a sickness although there is little agreement as to what that sickness was[2].   Others, however, understand Paul’s weakness to have resulted from the persecutions described in Acts 14:19ff[3].   But even if Paul’s persecutions are seen as the cause of his weakness, that does not preclude the possibility that the weakness was a sickness.   Severe persecution such as Paul encountered could certainly lead to sickness. This possibility is acknowledged by Longenecker who suggests that:

Perhaps that illness was a result of one or more of the afflictions mentioned in 2 Corinthians 11:23-25; frequent imprisonments, severe floggings…[4].

But whatever the cause of Paul’s weakness might have been, its effects were undeniably physical as the use of the word flesh in this context clearly indicates[5].   Clearly either interpretation would fit the context and it would be unwise to be dogmatic as to the precise nature of that weakness or sickness.   In short, we cannot be sure that it was a sickness rather than a weakness (or vice versa).

But does this matter?  It does for those who teach that Jesus died for our sicknesses as well as our sins and claim by faith such ‘promises’ as Matthew 8:17 and 1 Peter 2:24[6].   I say this because the Greek word astheneia (weakness or illness) is used in both Matthew 8:17 and Galatians 4:13, so to claim that in Galatians  astheneia refers to a weakness and not a sickness fails to resolve the difficulty, because in Matthew 8:17 Christ is said to have borne our astheneias!   So if this verse is to be claimed as the advocates of the doctrine say that it should be claimed[7] we may well ask why Paul did not claim deliverance from his astheneia.   We can only assume that he was ignorant of the doctrine!

 

Paul’s thorn in the flesh (2 Corinthians 12:7)

This verse is set in the context of Paul’s defence of his apostleship against the claims of those he calls false apostles (11:13). He refers to his abundant labours and frequent persecutions (11:23-33) as evidence.   In the opening verses of Chapter 12 Paul reluctantly (v.5) speaks of the visions and revelations (v.1) he has received and informs his readers that it is because of these that he has been given a thorn in the flesh, a messenger of Satan, to keep him from being excessively exalted (v.7).   But how is this thorn to be understood? Was it, or was it not, a sickness?

 

Paul’s Thorn – Not a sickness

The view that Paul’s thorn was not a sickness is backed up by four facts:

  1. The phrase messenger of Satan could well refer to a person since, as Martin has pointed out[8], it appears that Paul does not use the Greek word aggelos (messenger) except to refer to a person.
  2. The thorn may well be rightly understood to be personal on the grounds that Chapters 10-13 describe Paul’s fight against his adversaries.
  3. The use of the Greek word kolaphizein (torment) may be taken to refer to beating about the head.
  4. In the Septuagint the Greek word skolops (thorn) is associated with opponents of Israel (Numbers 33:55, Ezekiel 23:24).

 

Paul’s Thorn – Possibly a sickness

Despite this evidence, however, the view that Paul’s thorn was a sickness should not be entirely discounted, for the following reasons:

  1. Satan is associated with illness in biblical tradition (Job 2:5, Luke13:16) and it does not seem inappropriate for a sickness to be described as a messenger of Satan.
  2. Not all the difficulties Paul faces in chapters 10-13 need to have been inflicted by personal agency[9], and therefore the thorn need not be understood to be a person.
  3. Indeed, it is questionable whether Paul would have asked the Lord to take it away (12:8) if the thorn referred to human opposition[10].

But all this is extremely inconclusive and as Martin comments, “The exact meaning of the thorn remains elusive.   No one has ever yet given an interpretation that is generally accepted”[11].

Yet this uncertainty does not mean that nothing may be learned from the passage. It could be that our uncertainty about the thorn is providential as it leaves open a wider field of application to our personal needs[12].   Paul’s thorn clearly represents suffering in some shape or form and, whatever its precise nature, there are lessons to be learned that may well be of value to Christians in circumstances far different from Paul’s and yet undergoing a form of suffering for which the lessons of Paul’s thorn may seem entirely appropriate.   Thus even if Paul’s thorn was not a sickness – and in my view, on balance, it probably was not – the principles taught in the passage may certainly be applied in cases where a Christian’s sickness has not been healed in response to persistent and believing prayer.

But such a position is unthinkable for those who hold that healing from sickness may always be immediately claimed because it is in the atonement.   Here, as with the passage in Galatians 4:13, it is vital for those who hold that view that Paul be shown not to have been sick.   Yet once again[13] the problem lies in Paul’s use of astheneia, for if Christ has really carried our astheneias (Matthew 8:17) how can Paul say that he glories in them (2 Corinthians 12:9)?

Trophimus, Epaphroditus, and Timothy

The evidence for the sickness of Trophimus, Epaphroditus and Timothy is very easily provided.

  • 2 Timothy 4:20 tells us that Paul left Trophimus ill at Miletus.
  • Philippians 2:27 reveals that Epaphroditus had been extremely ill, indeed he had nearly died, but the Lord had mercy on him.
  • 1 Timothy 5:23 refers to Timothy’s frequent illnesses and recommends the taking of a little wine as a remedy.

Epaphroditus

The passage in Philippians 2:25-30 shows us, first of all, that Epaphroditus was a highly respected servant of the Lord. There is certainly no suggestion that there was sin in his life or that he was lacking in faith! Paul describes him as my brother, fellow worker and fellow soldier, who is also your messenger (v.25). He tells the Philippians to welcome him in the Lord with great joy and honour men like him (v.29). This was because he had risked his life for the work of Christ and had almost died (v. 30).

Yet the passage makes it abundantly clear that this outstanding servant of the Lord became very sick – even to the point of death (Philippians 2:27).   Of course, Epaphroditus was healed.   But the words But God had mercy on him (v.27) are very significant.   Far from implying that Epaphroditus claimed his healing, these words clearly indicate that the source of his healing was God’s gracious mercy.

Nothing else is said about what caused the healing.   There is no suggestion that Paul, whose miracle-working power is well known both from the Book of Acts and from passages like Romans 15:18-20, could command his friend’s recovery.   There is no mention of faith, or prayer, or the laying on of hands, or the anointing with oil.  Rather, Paul views Epaphroditus’s recovery as the direct merciful intervention of God.

Furthermore, it is significant that Epaphroditus was not healed immediately. Yet, if getting healed were as simple as claiming it by faith, why didn’t Paul command his healing straightaway, or why didn’t Epaphroditus himself rise up in faith the moment he first got sick? Of course there is no easy answer to such questions, but what is clear from the case of Epaphroditus is that good Christians can get seriously ill and that they are not always healed immediately.

 

Trophimus

2 Timothy 4:20 simply states that Paul left Trophimus at Miletus sick.   But if healing is readily available and may be claimed by faith in the ‘promise’ that Christ has already carried our sicknesses, then why didn’t Trophimus claim it?   Surely if Paul had believed such a doctrine, Timothy, as one of his companions, would have known about it too? Yet it appears that he did not, for Paul left him at Miletus sick.

Some have suggested that perhaps Trophimus himself was to blame for his illness or simply lacked faith for healing[14].   But this is an entirely unwarranted assumption!   As Donald Gee pointed out:

Those who want, somehow or other, to fit in this verse about the illness of Trophimus with their own doctrines of divine healing are tempted to assert that he MUST have failed somewhere.   But that is the worst possible way of interpreting the Scriptures.  There is nothing whatever, in the statement, or in its context, to suggest anything spiritually or morally wrong about Trophimus[15].

 

And the alternative explanation, that Trophimus may have been healed later (with the corollary that not all healings are instantaneous)[16] really fares no better.   First, there is no statement that Trophimus was healed later, and secondly, the defence that not all healings are instantaneous really will not do. If sickness has really already been carried by Christ and healing may, therefore, be claimed by faith immediately[17], there should be no need for any delayed healings!

Thus the simple brief statement that Paul left Trophimus sick at Miletus implies that neither Trophimus nor Paul could demand his healing. Indeed, according to Paul, healing like other spiritual gifts is as the Spirit himself determines (1 Cor.12:8-11).

 

Timothy

Paul’s inability to use his healing gifts whenever he chose is also made clear in his recommendation that Timothy take a little wine for the sake of his stomach and his frequent illnesses (1 Timothy 5:23).   As with Trophimus, if the illness were Timothy’s fault we might have expected Paul to say so and to encourage him to rectify the matter accordingly.   Instead he offers a medicinal solution.  If Paul had believed that healing could always be claimed by faith, why did he not encourage Timothy to do so? But it is perfectly clear that Paul neither believed nor taught any such doctrine!

In considering the cases of Paul, Trophimus, Epaphroditus, and Timothy, therefore, we have shown that:

  • Highly respected servants of God may become sick – sometimes seriously
  • Sickness is not always caused by lack of faith or sin
  • Healing is not always immediate
  • Although we firmly believe in God’s power and willingness to heal, it is not always possible to claim healing[18].

 

[1]See Thesis pp.14-18, 21, 24.   Cf. pp.38-44, 81-84.

[2] Suggestions include malaria, epilepsy, and poor eyesight.

See Note 10 on p 271 of Thesis.

[3] E.g. Ridderbos, H.N., ‘The Epistle of Paul to the Churches of Galatia’, Grand Rapids, Eerdmans, 1976, pp. 166-167

[4]Longenecker, R.N., ‘Galatians‘, Dallas, Word, 1990, pp. 190-191

[5]The context does not allow for flesh to be understood in its ethical sense here.

[6]See, for example, my comments with regard to Carrie Judd Montgomery and A.B.Simpson on pp. 18-24 of Thesis, esp. p.19.   See also pp.34-37.

[7]E.g. Osborn, T.L., Healing the Sick, Tulsa, TLO Evangelistic Association, 1961, p.48. Cf. Montgomery, C.J., The Prayer of Faith, London, Victory, 1930, pp. 41 and 47.   See my discussion of Matthew 8:17 and the reasons for rejecting this claim in Chapter 4 of Thesis, esp. pp. 116ff.

[8]Martin, R.P., 2 Corinthians, Waco Word, 1986, pp.413-414.

[9]See, for example, 2 Corinthians 11-23 (esp.v.27)

[10]So Martin, op. cit. p.415.

[11]See Note 29 of Thesis (pp.273-4 )

[12]So, Hughes, op. cit., p.442.   See also Barnett,  ‘The Message of  2 Corinthians, Leicester, IVP, 1988, p.177

[13]Cf. my comments on p. 254 of Thesis.

[14]Simpson and Jeter both suggest this. See: Simpson, A.B., ‘The Gospel of Healing’, London, Morgan & Scott, 1995, pp.63-64. Jeter, H., ‘By His stripes’, Springfield, GPH, 1977, pp. 105-106.

[15]Gee, D., ‘Trophimus I left Sick’, London, Elim, 1952, p.12.

[16]Again Simpson and Jeter both suggest this.   See note 1 on p 178.

[17]See, for example, my quotation from Copeland on pp. 1-2 of Thesis.

[18] As I have already suggested, we need, like Jesus, to know what the Father is doing. It is only when we are submitted to his authority and hearing from him, that we can speak with his authority and in his name claim or command healing.