Biblical Zionism
Warnings
to the Remnant According to the Election of Grace
“1
I say then, Hath God cast away his people? God forbid. For I also am an
Israelite, of the seed of Abraham, of the tribe of Benjamin. 2
God hath not cast away his people which he foreknew. Wot ye not what the
scripture saith of Elias? how he maketh intercession to God against Israel,
saying, 3 Lord, they have killed thy prophets, and digged down thine
altars; and I am left alone, and they seek my life. 4 But what saith
the answer of God unto him? I have reserved to myself seven thousand men, who
have not bowed the knee to the image of Baal. 5 Even so then at this present time also
there is a remnant according to the election of grace. 6 And if
by grace {the Abrahamic Covenant},
then is it no more of works {the
Mosaic Covenant}: otherwise grace is no more grace. But if it be of
works {the Mosaic Covenant}, then is
it no more grace {the Abrahamic Covenant}:
otherwise work is no more work” (Romans 11:1-6).
“Hath God cast away his people? God forbid.” The answer “God forbid” is from the Greek
phrase me (may) ginomai (ghin'-om-ahee). Literally, the phrase means absolutely not
caused to be! The notion that such a
proposition as God casting away his people is utterly preposterous. The evidence as well contradicts such a
proposition. Paul, as one of the twelve Jewish
Apostles, was a “Hebrew of the Hebrews” (Philippians 3:5). All twelve Jewish Apostles were the
foundations of the new remnant that began the Church Age (Ephesians 2:20). The “about three thousand
souls” that were saved on the Day of Pentecost (Acts 2:41) were all Jews. According to Acts 4:4, another five-thousand
Jews trusted Christ and were “born again.”
The number of Jews trusting Christ after His resurrection and after the
Apostles explained the Gospel ballooned exponentially in the weeks and years
following.
“4 Though I {Paul}
might also have confidence in the flesh. If any other man thinketh that he hath
whereof he might trust in the flesh, I more: 5 Circumcised the
eighth day, of the stock of Israel, of the tribe of Benjamin, an Hebrew
of the Hebrews; as touching the law, a Pharisee; 6 Concerning zeal,
persecuting the church; touching the righteousness which is in the law,
blameless. 7 But what things were gain to me, those I counted loss
for Christ. 8 Yea doubtless, and I count all things but loss
for the excellency of the knowledge of Christ Jesus my Lord: for whom I have
suffered the loss of all things, and do count them but dung, that I may
win Christ, 9 And be found
in him, not having mine own righteousness, which is of the law, but that which
is through the faith {faithfulness}
of Christ, the righteousness which is {the
gift} of God by faith” (Philippians
3:4-9).
Being “of the tribe of Benjamin” signifies that
Paul was not from one of the ten unfaithful Northern tribes belonging to
apostate Israel. Secondly, the
transition of Paul’s claim to the Abrahamic Covenant and the Seed “which is
Christ” (Galatians 3:16) does not lay in his physical birth descendance from
Abraham or in his Law-kind righteousness. Paul’s claim to the promises of the Abrahamic
Covenant lays in the same dynamic of Abraham’s entrance into the heavenly,
eternal promises of that Covenant; “by grace through faith.” Paul did not understand this prior to his
understanding of the doctrine of Christ and his understanding of the Gospel in the Law. Once Paul understood the doctrine of the
Promised One/Messiah/Christ (Galatians 3:6-29), only then did he understand the
Abrahamic Covenant. He discovered the
same discovery that Abraham “found” in his understanding of the doctrine of the
Promised One/Messiah/Christ; salvation and the fulfillment of the promises of
the Abrahamic Covenant were “by grace through faith,” not “the works of the
Law” (Mosaic covenant). Romans 4:1-16
“1
What shall we say then that Abraham our
father, as pertaining to the flesh, hath found? 2 For if Abraham
were justified by works, he hath whereof to glory; but not before God. 3
For what saith the scripture? Abraham
believed God, and it was counted unto him for righteousness. 4
Now to him that worketh is the reward not reckoned of grace, but of debt. 5
But to him that worketh not, but
believeth on him that justifieth the ungodly, his faith is counted for
righteousness. 6 Even as David also describeth the blessedness
of the man, unto whom God imputeth righteousness without works, 7 Saying,
Blessed are they whose iniquities are forgiven, and whose sins are
covered. 8 Blessed is the man to whom the Lord will not
impute sin. 9 Cometh this blessedness then
upon the circumcision only, or upon the uncircumcision also? for we say
that faith was reckoned to Abraham for
righteousness {before he was
circumcised}. 10 How was it then reckoned?
when he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 11 And he received the sign of circumcision, a seal of
the righteousness of the faith which he had yet being uncircumcised:
that he might be the father of all them
that believe, though they be not circumcised; that righteousness might be
imputed unto them also: 12 And the father
of circumcision to them who are not of the circumcision only, but who also walk in the steps of that faith of
our father Abraham, which he had being yet uncircumcised. 13 For the promise, that he should be the heir of the
world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. 14 For if they which are of the law be heirs,
faith is made void, and the promise made of none effect: 15
Because the law worketh wrath: for where no law is, there is no
transgression. 16 Therefore it {justification} is of faith, that it might be by grace; to the end the promise
might be sure to all the seed; not
to that only which is of the law, but to that also which is of the faith of
Abraham {including Gentiles}; who is
the father of us all, 17 (As it is written, I have made thee a father of many nations,)
before him whom he believed, even God, who quickeneth the dead, and
calleth those things which be not as though they were. 18
Who against hope believed in hope, that
he might become the father of many nations, according to that which was spoken,
So shall thy seed be” (Romans 4:1-16).
In
Romans 11:1-6, Paul is now discussing in detail what he introduced in Romans
9:1-13. Therefore, we must maintain the
doctrinal and contextual continuity introduced in that portion of Scripture.
“1
I say the truth in Christ, I lie not, my conscience also bearing me witness in
the Holy Ghost, 2 That I have great heaviness and continual sorrow
in my heart. 3 For I could wish that myself were accursed from
Christ for my brethren, my kinsmen
according to the flesh: 4 Who are Israelites; to whom pertaineth
the adoption, and the glory, and the covenants, and the giving of the law, and
the service of God, and the promises; 5 Whose are the
fathers, and of whom as concerning the flesh Christ came, who is over
all, God blessed for ever. Amen. 6 Not as though the word of God
hath taken none effect. For they are
not all Israel, which are of Israel: 7 Neither, because they are the
seed of Abraham, are they all children: but, In Isaac shall thy seed
be called. 8 That is, They which are the children of the flesh,
these are not the children of God: but the children of the promise are counted for the seed. 9
For this is the word of promise, At this time will I come, and Sara
shall have a son. 10 And not only this; but when Rebecca also
had conceived by one, even by our father Isaac; 11 (For the
children being not yet born, neither having done any good or evil, that the
purpose of God according to election might stand, not of works, but of him that
calleth;) 12 It was said unto her, The elder shall serve the
younger. 13 As it is written, Jacob
have I loved, but Esau have I hated” (Romans 9:1-13).
Paul
carries this same doctrinal continuity into the beginnings of Romans chapter ten
before expanding in detail upon the faith response that defines obeying the Gospel (Romans 10:16).
“1
Brethren, my heart’s desire and prayer to God for Israel is, that they might be
saved. 2 For I bear them record that they have a zeal of God, but
not according to knowledge. 3 For
they being ignorant of God’s righteousness, and going about to establish their
own righteousness, have not submitted themselves unto the righteousness of God.
4 For Christ is the end of the law for righteousness to every
one that believeth” (Romans 10:1-4).
This is
the contextual continuity that
introduces Romans chapter eleven as Paul begins to define the reality of the
Abrahamic Covenant in detail as including all
nations “by grace through faith” in the “Seed, which is Christ” (Galatians
3:16).
Therefore, these three chapters of Scripture (Romans nine,
ten, and eleven) unequivocally refute the theological misnomers and aberrations
of Covenant Theology and the Eschatology, Ecclesiology, and Soteriology of
Reformed Theology. God has not “cast
away Israel.” God has not replaced the nation of Israel with the
Church. We are not presently in the Kingdom Age. God’s plan and program for the Kingdom is not Theonomic Reconstructionism. God does not have a Covenant of Works and a Covenant
of Grace. Election is vocational, not salvational. All these corruptions
of truth are presuppositions imposed upon the Scriptures without ANY exegetical
foundations whatsoever.
Paul details
election being vocational, not salvational in Ephesians chapters one
and two. Election is corporate and vocational;
i.e., corporate as it relates to the
Church as a whole “in Christ” and vocational
as it relates to the Priesthood of all believers in our new High Priest “after
the order of Melchizedek . . .
in Christ” both individually as
individual priests and corporately as
a new Melchizedekian Priesthood “in
Christ.”
“14 For he is our peace, who hath made both one, and
hath broken down the middle wall of partition between us; 15 Having abolished in his flesh the enmity, even
the law of commandments contained in ordinances; for to make in himself
of twain one new man, so making peace; 16
And that he might reconcile both unto God in one body by the cross, having
slain the enmity thereby: 17 And came and
preached peace to you which were afar off, and to them that were nigh. 18 For through him we both have access by one Spirit
unto the Father. 19 Now therefore ye are no more strangers and
foreigners, but fellowcitizens with the saints, and of the household of God; 20
And are built upon the foundation of the
apostles and prophets, Jesus Christ himself being the chief corner stone;
21 In whom all the building fitly framed together groweth unto an
holy temple in the Lord: 22 In whom ye also are builded together for
an habitation of God through the Spirit” (Ephesians 2:14-22).
As we
read Ephesians chapter two, we must see it from the contextual continuity of
Ephesians chapter one. The believer’s
election is vocational (Ephesians
4:1) “in” Christ as a new priesthood and corporate
as “the church of the firstborn” (Hebrews 12:23 and Colossians 1:18). Therefore,
there is a warning involved in the revelation of the believer’s vocational obligations
in the priesthood of all believers.
Every believer is accountable for allowing Christ, the believer’s High Priest,
to live through them. This spiritual
dynamic defines the obligation of the word “saints” in Ephesians 1:1. Those
obligations are defined in detail through to the end of the epistle to the
Ephesians.
“1
Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: 2 Grace be to
you, and peace, from God our Father, and from the Lord Jesus Christ. 3
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed
us with all spiritual blessings in heavenly places in Christ: 4 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: 5 Having predestinated
us unto the adoption of children by Jesus Christ to himself, according to the
good pleasure of his will, 6 To the praise of the glory of his
grace, wherein he hath made us accepted
in the beloved. 7 In whom we have redemption through his blood,
the forgiveness of sins, according to the riches of his grace; 8
Wherein he hath abounded toward us in all wisdom and prudence; 9
Having made known unto us the mystery of his will, according to his good
pleasure which he hath purposed in
himself: 10 That in the dispensation of the fulness of times
{the New Genesis} he might gather together
in one all things in Christ, both
which are in heaven, and which are on earth; even in him: 11 In whom also we have obtained an
inheritance, being predestinated according to the purpose of him who worketh
all things after the counsel of his own will: 12 That we should be
to the praise of his glory, who first trusted in Christ. 13 In whom ye also trusted, after
that ye heard the word of truth, the gospel of your salvation: in whom also
after that ye believed, ye were sealed with that holy Spirit of promise, 14
Which is the earnest of our inheritance
until the redemption of the purchased possession, unto the praise of his
glory” (Ephesians 1:1-14).
The whole doctrine of election is found “in
Christ,” meaning in the “born again” children of God who are now priests of
“the regeneration.” Jesus Christ,
the God/man, is the foundation of the doctrine of election in that He is the
“firstborn” into “the regeneration” by His resurrection and glorification. This is the theological extension of Jesus’ propitiation
of God’s wrath and the justification of sinners “by grace through faith.” Every “born again” New Covenant believer is
spiritually birthed into a new priesthood of this New Genesis “in Christ” and
is corporately and vocationally elected to that new priesthood of the “church
of the firstborn” (Hebrews 12:23). There
are vocational obligations to this election.
This election extends beyond the means (“by grace”) and
the method (“through faith”). All
aspects of Christ’s redemptive work opened a “door” of salvation into “the
regeneration” (New Genesis) “in
Christ.” Being removed from the
condemned Adamic creation is not the end of the New Covenant “in Christ.” This
is merely the beginning of “our so great salvation.” Being “born again” is a removal from one
existence (the “darkness” of the Adamic curse) and an entrance into a new
existence (the “light” of the New Genesis). Throughout the Ages, Jesus (the Promised One)
has been the promised “door” into the New
Genesis. All Church Age believers
are the “firstborn” into this New Genesis “in Christ.” John 10:1-16
“1
Verily, verily, I say unto you, He that entereth not by the door into the
sheepfold, but climbeth up some other way, the same is a thief and a robber. 2
But he that entereth in by the door is
the shepherd of the sheep. 3 To him the porter openeth; and the
sheep hear his voice {the truly redeemed
of the Old Covenant}: and he calleth his
own sheep by name, and leadeth them out. 4 And when he putteth
forth his own sheep, he goeth before
them, and the sheep follow him: for they
know his voice. 5 And a stranger will they not follow, but will
flee from him: for they know not the voice of strangers. 6 This
parable spake Jesus unto them: but they understood not what things they were
which he spake unto them. 7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the
door of the sheep. 8 All that ever came before me are thieves
and robbers: but the sheep did not hear them. 9 I am the door: by me if any man enter in, he shall be saved, and shall
go in and out, and find pasture. 10 The thief cometh not, but
for to steal, and to kill, and to destroy: I
am come that they might have life, and that they might have it more
abundantly. 11 I am the
good shepherd: the good shepherd giveth his life for the sheep. 12
But he that is an hireling, and not the shepherd, whose own the sheep are not,
seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth
them, and scattereth the sheep. 13 The hireling fleeth, because he
is an hireling, and careth not for the sheep. 14 I am the good shepherd, and know my sheep,
and am known of mine. 15 As the Father knoweth me, even so know I
the Father: and I lay down my life for the sheep. 16 And other
sheep I have, which are not of this fold {not
Jews}: them also I must bring, and they shall hear my voice; and there shall be one fold, and one
shepherd {in ‘the regeneration’}”
(John 10:1-16).
John 10:1-6 is a critical text to
understanding the doctrine of election.
It cannot be understood apart from its historical context. Here, the historical context is critical to
accurate exegesis. The text lies within
a period of historical transitioning from the Dispensation of Law to the
Dispensation of Grace. The text is
saying almost the same thing that the Apostle Paul says in Romans 9:6-8. Those of the “sheepfold” are those trusting
in the promise of the Abrahamic Covenant.
“6
Not as though the word of God hath taken none effect. For they are not
all Israel, which are of Israel: 7 Neither, because they are the
seed of Abraham, are they all children: but, In Isaac shall thy seed be
called. 8 That is, They which are the children of the flesh, these are
not the children of God: but the
children of the promise are counted for the seed” (Romans 9:6-8).
At the time of Christ’s arrival upon the scene of
history and the beginning of His ministry at the age of thirty years old, the
nation had been led into apostasy by the apostate priesthood of Israel (the
“Scribes and Pharisees,” Matthew 23:13-32).
Yet, there were many individuals within the nation of Israel that were
saved “by grace through faith.” In other
words, they had entered the Abrahamic Covenant through faith provided by the
grace of God. The Abrahamic Covenant was
made between the Father and His preincarnate Son. These Old Covenant believers are the group
that Christ refers to as the “sheepfold,” referring to spiritual Israel or “the
regeneration” (those trusting in the Promised One’s promise of the propitiation of God; Romans 9:8 and Galatians
3:6-16; although only positionally
regenerated and justified at this point in history).
There
were also lost Jews within the nation of Israel that thought they were within
the “sheepfold” due to their genealogical
connection to Abraham (Romans 9:7). However,
they entered “not by the door {the
promise in the Abrahamic Covenant through faith in Christ} into the
sheepfold.” In other words, they were not
part of “the regeneration” or the “sheepfold.”
We tend to see the “sheepfold” through the
eyes of modern examples. We think of
a “sheepfold” as an area surrounded by a fenced area separated by some distance
from the shepherd’s living quarters. The
word “sheepfold” at the time of Christ referred to the courtyard surrounded by
a wall and often directly connected to the living quarters. This is where the sheep were brought for the
night. This would parallel what Christ
refers to in John chapter fourteen. The
“sheepfold” does not refer to national Israel.
The “sheepfold” refers to spiritual Israel (i.e., saved Jews who trusted
in the Promise offered in the
Abrahamic Covenant). These believers in
the Promise were positionally
regenerated “by grace through faith” in the Promised One.
“1 Let not your heart be troubled: ye believe in God,
believe also in me. 2 In my Father’s house are
many mansions: if it were not so, I would have told you. I go to
prepare a place for you. 3 And if I go and
prepare a place for you, I will come again, and receive you unto myself; that
where I am, there ye may be also” (John 14:1-3).
The “shepherd” would need to enter the
“sheepfold” (“the regeneration”) in the same way as the sheep. He would need to die, be resurrected, and be
glorified to become the New Federal Head of “the regeneration” (the New Genesis). Therefore, His death, burial, resurrection
and, glorification made Him the “firstborn” from the dead into “the
regeneration.” Since Jesus was without
sin, His death was vicariously offered to propitiate God’s wrath upon sin,
opening the “door” to “whosoever will” to enter “the regeneration” “by grace
through faith” in Christ’s “finished” work of redemption and
reconciliation. Therefore, Christ
becomes both the Shepherd and the “door” into the “sheepfold” (“the
regeneration”).
Christ is the “firstborn” of “the
regeneration.” God’s foreknowledge
regarding election is the foreknowledge
of all those throughout the Ages that would trust in the Promised One of
Genesis 3:15 Who would crush the
“head” (Federal Headship) of Satan taken from Adam through Eve’s
deception. These are the “other sheep”
referred to in John 10:16. There were saved non-Jews prior to the Abrahamic
Covenant and the establishment of the nation of Israel and there would be saved
Gentiles in the Church Age that would be “born again” into “the
regeneration.” These Church Age believers
(saved Jews and saved Gentiles will be the new Priesthood of Israel during the
Kingdom Age. Church Age believers will
be the “kings” Jesus will be “King” of and they will be the “lords” Jesus will
be “Lord” of (Revelation 17:14). They
will rule with Jesus over the restored Kingdom of Israel (a one world Theonomy)
in glorified bodies (Revelation 2:27; 3:21).
“4
To whom {Jesus Christ} coming, as
unto a living stone, disallowed indeed of men, but chosen of God, and
precious, 5 Ye also {Church
Age believers}, as lively stones, are built up a spiritual house, an holy
priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus
Christ. 6 Wherefore also it is contained in the scripture, Behold, I
lay in Sion a chief corner stone {Jesus Christ}, elect, precious: and he that
believeth on him shall not be confounded. 7 Unto you therefore which
believe he is precious: but unto them which be disobedient {the Aaronic Priesthood of National Israel},
the stone which the builders disallowed, the same is made the head of the
corner, 8 And a stone of stumbling, and a rock of offence, even
to them which stumble at the word, being disobedient: whereunto also they
were appointed. 9 But ye {Church
Age believers} are a chosen
generation {an elect genesis}, a royal priesthood, an holy nation, a peculiar
people; that ye should shew forth the praises of him who hath called you out of
darkness into his marvellous light: 10 Which in time past were not a people, but are now the
people of God: which had not obtained mercy, but now have obtained mercy”
(I Peter 2:4-10).
The fact of Christ’s death, burial,
resurrection and glorification is the “corner” stone of “the regeneration.” Apart from this living “corner stone,” the
edifice of a living Temple of “lively stones” to the glory of God could not be
constructed. The reference to Christ as
the Elect “living stone” and to all believers “as lively stones” is to the Temple that God has created to His
glory, first in “the Church” (i.e., “body” of Christ) and, ultimately in “the
regeneration” (i.e., “new creation”).
This Temple will be the
corporate unification of all believers into a living organism of eternal
worship and praise to God.
“1
For we know that if our earthly house of this tabernacle were dissolved,
we have a building of God, an house not made with hands, eternal in the
heavens. 2 For in this we groan, earnestly desiring to be clothed
upon with our house which is from heaven {glorification}:
3 If so be that being clothed we shall not be found naked. 4
For we that are in this tabernacle do groan, being burdened: not for
that we would be unclothed, but clothed upon, that mortality might be swallowed
up of life. 5 Now he that hath wrought us for the selfsame thing is
God, who also hath given unto us the earnest of the Spirit” (II Corinthians
5:1-5).
J. B.
Lightfoot addresses this in his Notes on
the Epistles of St. Paul regarding Ephesians 1:4 (Page 312) as quoted in
Robert Shank’s book; Elect in the Son[1]:
“en Christo] i.e. ‘by virtue of our
incorporation in, our union with, Christ.’
As God seated us in heaven ‘in Christ’ (ii. 6), so also His blessings
upon us there in Him.
en auto] i.e. en Christo. In
God’s eternal purpose the believers are contemplated as existing in Christ, as
the Head, the Summary, of the race. The ekloge [the election] has no separate
existence independently of the eklektos
(Luke ix.35, xxiii.35) [the chosen One, Christ]. The election of Christ involves implicitly
the election of the Church.”[2]
Lightfoot’s
statement “the election of Christ involves implicitly the election of the
Church” is a clear representation of the central idea communicated in Ephesians
1:3-14. Election is vocational and corporate. The words “chosen us in Him” clearly refers
to the corporate entity of the Church as a unity. This union is of all believers “in Christ”
and is what the context of the whole epistle to the Ephesians is about.
John
Peter Lange in his Commentary on the
Holy Scriptures: Ephesians says:
“ . .
. ‘us’ should be taken in its wider meaning . . . and should not be limited to
the Apostle . . . nor to the Jewish Christians, but applies to His people, all
men, who have become or will become Christians”[3]
Lange
makes a similar comment regarding Romans 8:28-30 in his Commentary on the Holy Scriptures: Romans:
“ . .
. Christ is the elect in God’s real kingdom in the absolute sense, so that all
His followers are chosen with Him as organic members, according to their
organic relations (Eph.i).”[4]
Dr. M.
G. Cambron in his book The New
Testament, A Book-by-Book Survey (pages 201, 203) states:
“The
words chosen and election have to do with the purpose of God in service. Israel was that chosen nation which God used
to preach the Kingdom of God to the world.
The Church is that nation through whom God is now preaching the Kingdom
of God. The only requisite to become the
called of God is faith.”
This
corporate entity called the Church and the “body” of Christ is the “tabernacle,
not made with hands” referred to in Hebrews 9:11. It is also to what is being referred in
Colossians 1:18 (Christ, the “head of the body, the church: who is the beginning, the firstborn from the dead”) and Hebrews
12:23 (the “general assembly and church of the firstborn”).
“8 The Holy Ghost this signifying, that the way into
the holiest of all {the heavenly Holy of
holies and the Throne of grace} was not yet made manifest, while as the
first tabernacle {Old Covenant Temple}
was yet standing: 9 Which was a figure
for the time then present, in which were offered both gifts and sacrifices,
that could not make him that did the service perfect, as pertaining to the
conscience; 10 Which stood only in meats
and drinks, and divers washings, and carnal ordinances, imposed on them
until the time of reformation. 11 But Christ
being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with
hands, that is to say, not of this building; 12
Neither by the blood of goats and calves, but by his own blood he entered in
once into the holy place, having obtained eternal redemption for us. 13 For if the blood of bulls and of goats, and the
ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the
flesh: 14 How much more shall the blood of
Christ, who through the eternal Spirit offered himself without spot to God,
purge your conscience from dead works to serve the living God? 15 And for this cause he is the mediator of the new
testament, that by means of death, for the redemption of the transgressions that
were under the first testament, they which are called might receive the promise of eternal inheritance”
(Hebrews 9:8-15).
“10
For it became him {Jesus Christ}, for whom are all things, and by whom are
all things, in bringing many sons unto
glory, to make the captain of their salvation perfect through sufferings. 11
For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call
them brethren, 12 Saying, I will declare thy name unto my brethren,
in the midst of the church will I sing praise unto thee. 13
And again, I will put my trust in him. And again, Behold I and the children
which God hath given me. 14 Forasmuch then as the children are
partakers of flesh and blood, he also himself likewise took part of the same;
that through death he might destroy him that had the power of death, that is,
the devil; 15 And deliver them who through fear of death were all
their lifetime subject to bondage. 16 For verily he
took not on him the nature of angels; but he took on him the seed
of Abraham” (Hebrews 2:10-16).
Election
in Christ is clearly the emphasis of
Ephesians 1:1-14 as shown by the phrases “in Christ” (Ephesians 1:3 and 10),
“chosen us in him” (Ephesians 1:4), “accepted in the beloved” (Ephesians 1:6),
“purposed in himself” (Ephesians 1:9) and, “in whom” (Ephesians 1:11 and
13). The question we must ask and answer
to understand this text’s teaching on election is, what does the phrase “in
Christ” mean as it relates to what God is saying about election? Of course, the answer is to allow Scripture
to interpret Scripture (Sola Scriptura). There are many Scriptures that use the phrase
“in Christ.” For brevity, I will refer
only to the most definitive of these texts.
“12
For as the body is one, and hath many members, and all the members of that one
body, being many, are one body: so also is Christ. 13 For by
one Spirit are we all baptized into one
body, whether we be Jews or Gentiles, whether we be bond or
free; and have been all made to drink into one Spirit. 14 For the
body is not one member, but many” (I Corinthians 12:12-14).
The
“one body” into which all believers are “baptized” “by” the “Spirit” is the body of Christ. The body
of Christ refers initially to the “church of the firstborn,” but ultimately to
“the regeneration” under the new Federal Headship of Jesus Christ. This becomes apparent as we look at the use
of the phrase “in Christ” inductively throughout its New Testament usage. This will also define the doctrine of
election “in Christ” as referred to in Ephesians 1:3-14.
“12 Now if Christ be preached that he rose from the
dead, how say some among you that there is no resurrection of the dead? 13 But if there be no resurrection of the dead, then
is Christ not risen: 14 And if Christ be not
risen, then is our preaching vain, and your faith is also vain. 15 Yea, and we are found false witnesses of God;
because we have testified of God that he raised up Christ: whom he raised not
up, if so be that the dead rise not. 16 For if
the dead rise not, then is not Christ raised: 17
And if Christ be not raised, your faith is vain; ye are yet in your
sins. 18 Then they also which are fallen asleep
in Christ are perished. 19 If in this life only we have hope in Christ, we are of all men most
miserable. 20 But now is Christ risen from the dead, and
become the firstfruits of them that
slept. 21 For since by man came death, by man came
also the resurrection of the dead. 22 For as in Adam all die, even so in
Christ shall all be made alive. 23 But every man in his own
order: Christ the firstfruits;
afterward they that are Christ’s at his coming. 24 Then cometh
the end, when he shall have delivered up the kingdom to God, even the Father;
when he shall have put down all rule and all authority and power. 25
For he must reign, till he hath put all enemies under his feet. 26
The last enemy that shall be destroyed is death. 27
For he hath put all things under his feet. But when he saith all things are put
under him, it is manifest that he is excepted, which did put all things
under him. 28 And when all things shall be
subdued unto him, then shall the Son also himself be subject unto him that put
all things under him, that God may be all in all” (I Corinthians 15:12-28).
As we saw earlier in John chapter ten,
Christ is both the Shepherd of the sheep and the “door” into the “Sheepfold.” The “porter” in that text (John 10:3) is the
Person of the Holy Spirit. People are
“born again” into the “Sheepfold.” The
“Sheepfold” is “the regeneration” (“in Christ” equals “new creature;” literally
“new creation,” II Corinthians 5:17
below). The fact that Christ is “risen
from the dead” and glorified is critical to His transition into “the
regeneration.” He opens the “door” into
“the regeneration” for “whosoever will” by His universal propitiation (I John
2:2) of God’s wrath (condemnation). He
passes into “the regeneration” as its Federal Head in His resurrection and
glorification. Christ’s act of the
propitiation of God’s wrath through His substitutionary death leaves the “door”
into “the regeneration” opened to anyone willing to believe the objective facts
of the Gospel and confess Jesus as Lord calling on Him to save/rescue him from
the fallen creation and its condemnation (Romans 10:9-13). This is the meaning of Christ being the
“door” into the “Sheepfold.” He as well
leads His “sheep,” through His glorification and ascension to the Father, into
the “Sheepfold” (Ephesians 4:8) “by grace through faith” (Ephesians 2:8).
“16
Wherefore henceforth know we no man after the flesh: yea, though we have known
Christ after the flesh, yet now henceforth know we him no more. 17
Therefore if any man be in Christ, he is a new creature:
old things are passed away; behold, all things are become new. 18
And all things are of God, who hath reconciled us to himself by Jesus
Christ, and hath given to us the ministry of reconciliation; 19 To
wit, that God was in Christ, reconciling the world unto himself, not
imputing their trespasses unto them; and hath committed unto us the word of
reconciliation. 20 Now then we are ambassadors for Christ, as though
God did beseech you by us: we pray you in Christ’s stead, be ye
reconciled to God. 21 For he hath made him to be sin for us,
who knew no sin; that we might be made the righteousness of God in him”
(II Corinthians 5:16-21).
The
fact that believers are baptized into the “body” of Christ at the moment of
their salvation is an evident reality.
“Therefore if any man be in
Christ, he is a new creature: old things are passed away; behold,
all things are become new” (II Corinthians 5:17 above). Being “in Christ” means that believer has
become, by a divine act of regeneration, “a new creature.” The “old things” (all aspects of the
believer’s old life in the fallen creation and “in Adam”) have “passed away”
positionally once the believer is baptized “in Christ.” God has chosen (elected) the Shepherd
(Christ) and the “Sheepfold” (“the regeneration” or “new creation”). Anyone can become part of that Election by
entering the “Sheepfold” through the “door” of faith in Christ (the
Shepherd).
“26
For ye are all {Jews and Gentiles alike}
the children of God by faith in Christ Jesus. 27 For as many of you
as have been baptized into Christ
have put on Christ. 28 There is neither Jew nor Greek, there is
neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus {see Eph. 4:1-6}. 29 And if ye
be Christ’s, then are ye Abraham’s seed {see Gal. 3:16}, and heirs {see
Eph. 1:11, 14, 18 and I Peter 1:4} according to the promise {i.e., Abrahamic Covenant}” (Galatians
3:26-29).
“For in Christ Jesus
neither circumcision availeth any thing, nor uncircumcision, but a new creature”
(Galatians 6:15).
“In
Christ” “neither circumcision” (being a Jew) has any merit, “nor
uncircumcision” (being a Gentile) has any merit. The only thing that matters, or has any
merit, is to become “a new creature” (i.e., one of “the regeneration”). A place in, and being made part of, “the
regeneration” is the believer’s “inheritance.”
Regenerated believers are Christ’s “inheritance” in “the
regeneration.” This “mighty power” of
regeneration was “wrought in Christ, when he {God} raised him from the dead.”
{See Ephesians 1:15-23 below.)
Election is “in Christ.”
“15 Wherefore I also, after I heard of your faith in
the Lord Jesus, and love unto all the saints, 16
Cease not to give thanks for you, making mention of you in my prayers; 17 That the God of our Lord Jesus Christ, the Father
of glory, may give unto you the spirit of wisdom and revelation in the
knowledge of him: 18 The eyes of your
understanding being enlightened; that ye may know what is the hope of his
calling, and what the riches of the
glory of his inheritance in the saints, 19
And what is the exceeding greatness of his power to us-ward who believe,
according to the working of his mighty power, 20
Which he wrought in Christ, when he
raised him from the dead, and set him at his own right hand in the
heavenly places, 21 Far above all
principality, and power, and might, and dominion, and every name that is named,
not only in this world, but also in that which is to come: 22
And hath put all things under his feet, and gave him to be the
head over all things to the church, 23
Which is his body, the fulness of him that filleth all in all” (Ephesians
1:15-23).
“6
And hath raised us up together, and made us sit together in
heavenly places in Christ Jesus: 7
That in the ages to come he might shew the exceeding riches of his grace
in his kindness toward us through Christ Jesus. 8 For by grace are ye saved through faith; and that
not of yourselves: it is the gift of God: 9
Not of works, lest any man should boast. 10 For
we are his workmanship, created in Christ Jesus unto good works, which
God hath before ordained that we should walk in them. 11
Wherefore remember, that ye being in time past Gentiles in the flesh,
who are called Uncircumcision by that which is called the Circumcision in the
flesh made by hands; 12 That at that time ye
were without Christ, being aliens from the commonwealth of Israel, and
strangers from the covenants of promise, having no hope, and without God in the
world: 13 But now in Christ Jesus ye who
sometimes were far off are made nigh by the blood of Christ. 14
For he is our peace, who hath made both one, and hath broken down the
middle wall of partition between us; 15 Having abolished in
his flesh the enmity, even the law of commandments contained in
ordinances; for to make in himself of twain one new man, so
making peace; 16And that he might reconcile both unto God in one
body by the cross, having slain the enmity thereby: 17 And came
and preached peace to you which were afar off, and to them that were nigh. 18
For through him we both have access by one Spirit unto the Father. 19
Now therefore ye are no more strangers and foreigners, but fellowcitizens with
the saints, and of the household of God; 20 And are built upon the
foundation of the apostles and prophets, Jesus Christ himself being the chief
corner stone; 21 In whom all the building fitly framed
together groweth unto an holy temple in the Lord: 22 In whom
ye also are builded together for an habitation of God through the Spirit”
(Ephesians 2:6-22).
“13 But I would not have you to be ignorant, brethren,
concerning them which are asleep, that ye sorrow not, even as others which have
no hope. 14 For if we believe that Jesus died
and rose again, even so them also which sleep in Jesus will God bring
with him. 15 For this we say unto you by the
word of the Lord, that we which are alive and remain unto the coming of
the Lord shall not prevent them which are asleep. 16
For the Lord himself shall descend from heaven with a shout, with the voice of
the archangel, and with the trump of God: and the dead in Christ shall
rise first: 17 Then we which are alive and
remain shall be caught up together with them in the clouds, to meet the Lord in
the air: and so shall we ever be with the Lord. 18
Wherefore comfort one another with these words” (I Thessalonians 4:13-18).
Isaiah
49:1-12 certainly reveals that Christ is the prophesied Deliverer. However, the emphasis of deliverance is often
focused more on what the sinner is delivered from rather than where/what the believer is delivered to.
What the sinner is delivered from
is really secondary to what the believer is delivered to. The sinner is delivered from God’s wrath in His condemnation of
the first creation and the Adamic race.
The believer is delivered into
God’s grace (Romans 5:2) and the unfolding of “the regeneration” Eschatologically.
It is
critical to see that Isaiah chapter forty-nine is Messianic in its scope of
revelation. This text is not referring
to Isaiah or Israel. It is referring to
the Promised One fulfilled in the incarnation of God in man in Christ Jesus.
“1
Listen, O isles, unto me {the Son of God};
and hearken, ye people, from far; The LORD hath called me {Messiah} from the womb {of
creation; Rev. 13:8}; from the bowels of my mother hath he made mention of
my name. 2 And he hath made my mouth like a sharp sword; in the
shadow of his hand hath he hid me {the
mystery of Christ and “the regeneration”}, and made me a polished shaft; in
his quiver hath he hid me; 3 And said unto me, Thou art my
servant, O Israel, in whom I will be glorified {revealed in all of His majestic attributes}. 4 Then I
said, I have laboured in vain, I have spent my strength for nought, and in
vain: yet surely my judgment is with the LORD, and my work with
my God {propitiation}. 5
And now, saith the LORD that formed me from the womb to be his servant,
to bring Jacob again to him, Though Israel be not gathered, yet shall I be
glorious in the eyes of the LORD, and my God shall be my strength. 6
And he said, It is a light thing that thou shouldest be my servant to raise up
the tribes of Jacob, and to restore the preserved of Israel: I will also give
thee for a light to the Gentiles, that thou mayest be my salvation unto the end
of the earth {whosoever}. 7 Thus saith the LORD, the Redeemer of Israel, and
his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a
servant of rulers, Kings shall see and arise, princes also shall worship,
because of the LORD that is faithful, and the Holy One of Israel, and he
shall choose thee. 8 Thus saith the LORD, In an
acceptable time have I heard thee, and in a day of salvation {Gal. 4:4} have I helped thee: and I will
preserve thee, and give thee for a covenant of the people, to establish the
earth, to cause to inherit the desolate heritages; 9
That thou mayest say to the prisoners, Go forth; to them that are in
darkness, Shew yourselves. They shall feed in the ways, and their pastures shall
be in all high places. 10 They shall not
hunger nor thirst; neither shall the heat nor sun smite them: for he that hath
mercy on them shall lead them, even by the springs of water shall he guide
them. 11 And I will make all my mountains a
way, and my highways shall be exalted” (Isaiah 49:1-12).
Isaiah
49:9-12 literates the idea of John 10: 1-16 in the restoration of the nation of
Israel during the Kingdom Age and the Church Age saints as the “other sheep
have I” of John 10:16. The Kingdom Age
is only a partial fulfillment of Isaiah 49:9-12. This prophecy is not completely fulfilled
until the creation of the New Heaven/Earth and the final phase of “the
regeneration.”
“Unlike
Calvin’s thesis that particular men are unconditionally elect from eternity and
other particular men are unconditionally reprobate, the thesis that election to
salvation is corporate and comprehends individuals only in identification and
association with the elect body does not require for its defense ingenious
interpretations of simple, explicit categorical statements of Scripture.” [5]
[1]
Robert Shank, Elect in the Son, Bethany House Publishers, Minneapolis, Minn.,
page 43
[2]
J.B. Lightfoot, Notes on the Epistles of St.
Paul, page 312
[3]
John Peter Lange, Commentary on the Holy Scriptures: Ephesians, page 28 as
quoted by Robert Shank in Elect in the Son, page 45
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Numerous studies and series are available free of charge for local churches at: http://www.disciplemakerministries.org/
Dr. Lance Ketchum serves the Lord as a Church Planter, Evangelist/Revivalist.
He has served the Lord for over 40 years.
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