February
February 1
Chapter 1, Verse 11, “In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will,”
In the first 13 verses of this chapter, “in him” and in Christ are used 8 times. Immediately, the take away should be that we focus the entirety of our lives on the Lord Jesus Christ, becoming more like him, living closer to him, and sharing him with the world. “In him” reminds us that Jesus in the One Source of our inheritance from God and without Jesus the only alternative is eternal separation from God. The verb ἐκληρώθημεν, ἐκληρώθημεν, is a form of κληρόω, kléroó, = “obtain an inheritance.” The aorist derived form, most often translated “we have obtained an inheritance,” can also be rendered “we have become an inheritance” as reflected in the Legacy Standard Bible and three other versions. So which is correct? Both. The passive voice of the verb allows either and both depictions. The idea of “obtained” is made clear in Romans 8:12-17. We are “heirs, heirs of God and fellow (joint) heirs with Christ” (vs. 17). “Made” an inheritance is just as clear as reflected in John 10:27-30, “My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.” The aorist passive means an action completed in the past for our benefit. But we must not forget that we already have the benefit of God’s Spirit living in us every day. We who believe are blessed beyond measure.
February 2
Chapter 1, Verse 11, con’t, “In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will,”
This is a very difficult passage for a lot of people. I am not one of them. The biblical doctrine of predestination is all through Scripture and still some deny it or try to twist its meaning. I believe they do so because they cannot stomach the idea of a completely sovereign God, a God who knows everything possible and actual inside and outside of time. Paul wrote that all of us who are heirs of Christ can claim that inheritance προορισθέντες κατὰ πρόθεσιν τοῦ, prooristhentes kata prothesin tou, “having been predestined according to [the] purpose of the [One].” The verb προορίζω, proorizó, combining pro = before, and horizo’ = to determine, means to determine beforehand, to predetermine, or to decide in advance. True believers in Christ need to know that what God did — his choosing — was apart from human merit or chance. God chose us before anything was created. He did so for his glory. And he did it according to the purpose. “Purpose,” πρόθεσις, prothesis, is from protithemi, a setting forth or display of an advance plan. It shows intention and is akin to going over a finished set of blueprints before building an actual structure. God know beforehand what he was going to do, and without any change, doubt or exception, set about carrying out his plan. He providence is every bit as comprehensive as his divine decrees.
February 3
Chapter 1, Verse 11, con’t, “In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will,”
This is God’s plan in action. His purpose is carried out according to his will which results in his works. So God works. . .but not as we understand working. We toil for a payday and hopefully for a “job well done.” “Work” in this verse, is actually “working,” ἐνεργοῦντος, energountos, from energeo’, which adds en = “in” to ergon = work, which is properly “engaged in; hence, working. It means to effectively work to cause something to happen, to energize that which is done, to power it along. And it is only used to describe superhuman power, that which always produces what it set out to do. That is what God does in a believer’s life and it is why Paul could say, “I can do all things through him who strengthens me” (Philippians 4:13). Work, here, is present tense and active voice indicating it is God who initiates and carries out the action continuously. He never lets up, he is always “on the job,” no surprises. The noun βουλή, boule’, “counsel,” is volition (will), properly, a resolved plan. It is Sovereign God purposefully arranging all physical circumstances, which guarantees every part of life works toward his eternal and immutable purpose.
February 4
Chapter 1, Verse 12, “so that we who were the first to hope in Christ might be to the praise of his glory.”
In Greek, three words are commonly translated “so that:” hina, which is actually a conjunction but often introduces phrases that mean “in order that,” pros, an article that sometimes means “for the purpose of,” and eis, the one used in this verse that carries the idea “with the result that,” or “to the end,” Here, Paul was using it to show the result of purpose (vs. 11). The question that follows is who are we which is directly connected to “first to hope in Christ.” At first glance, it might seem he was talking about the Gentiles to whom he was sent with the gospel and who were the primary target of his preaching. It is more likely that he was speaking of Jewish believers, those who had looked for Messiah in the Old Testament, people like Job and Abraham and others. And in the immediate context, they would be the converted Jews who heard Jesus speak and the many who were saved at Pentecost. It is a mistake to believe that only New Testament believers, Gentiles, were the first to trust in Christ, the Messiah. Everyone, of all times, who put their trust in God for salvation and have/had a living hope were ultimately trusting the redeemer, goali, (Job 19:25). God has only ever had one plan for the salvation of mankind. . .and his name is Jesus.
February 5
Chapter 1, Verse 12, “so that we who were the first to hope in Christ might be to the praise of his glory.”
The Westminster Shorter Catechism begins with the question, “What is the chief end of man?” The answer is, “Man’s chief end is to glorify God and enjoy him forever.” In 1 Corinthians 10:31-33, Paul wrote, “So, whether you eat or drink, or whatever you do, do all to the glory of God. Give no offense to Jews or to Greeks or to the church of God, just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved.” Praise and glory are the focus of the end of verse 12. “Praise, ἔπαινος, epainos, from epi = over, and aineo = to laud; hence, to give applause or to declare enthusiastic approval of someone. When a soldier salutes a higher ranking officer, they show respect. When they see ribbons stacked on their chest over their heart, they know their superior earned gratitude and adulation. “Glory,” δόξα, doxa, from dokeo = exercising personal opinion which determines value in the mind; hence, to give a proper opinion of someone, to estimate a person or thing to be of great value. Hebrews 11:6 says, “And without faith it is impossible to please him, for whoever would draw near to God must believe that he exists and that he rewards those who seek him.” True believers, who are seeking after God diligently [KJV], have no trouble praising him and giving him honor because they understand what he had done on their behalf and what he will do in the future. Nonbelievers might call that being gullible; followers of Christ call it freedom.
February 6
Chapter 1, Verse 13, “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit,”
The longer I walk with God, by faith, and the deeper I dig into the Bible, the more I realize how important the phrase “in him” really is. In Exodus 18:18, God said all the nations of the world would be blessed “in him,” referring to Abraham. In Hebrews 11:8-13, we see the connection to Abraham is about obedience and faith. In 2 Samuel 22:1-31, David penned a song of deliverance saying “The Lord is my rock and my fortress and my deliverer” (vs. 2) and “This God—his way is perfect; the word of the Lord proves true; he is a shield for all those who take refuge in him” (vs. 31). Like Abraham, David knew faith “in him” was the key to salvation. These two, and all the Old Testament saints were looking forward to Messiah, the Lord Jesus Christ. In him and in Christ appear 20 times in Ephesians, alone. In verse 12, Paul talked about “the first to hope in Christ,” Jewish believers. Now, in verse 13, he refers to “you also,” Gentile believers. Being in him is one of Paul’s main theological themes. Every believer, from every generation, every nation, and every tongue, is securely in the domain of Christ. We are no longer simple “in Adam” because we were born into the world; now we are in Christ” because we have the new birth. Everything that has to do with eternal matters is part of our reality. This should be a confidence builder, a call-to-arms against the powers of darkness, as we take the gospel to a world in dire need of a Savior.
February 7
Chapter 1, Verse 13, con’t, “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit,”
ἀκούσαντες τὸν λόγον τῆς ἀληθείας, akousantes ton logon tēs alētheias, “having heard the word of truth.” God gave us language to communicate ideas, to elucidate specific intent. In English, two usage changes have made that difficult: slang that often clouds the meaning of words, and the cultural havoc that has reversed well-established meanings. Isaiah saw this in his own culture centuries ago, “Woe to those who call evil good and good evil, who put darkness for light
and light for darkness, who put bitter for sweet and sweet for bitter” (Isaiah 5:20). The verb ἀκούω, akouo’, “to hear,” here, an aorist active participle indicates a completed action with ongoing affect. Later in Isaiah 55:11, speaking about the compassion of God, the prophet wrote, “so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it.” Paul’s clear explanation of hearing is in Romans 10:8-17, “But what does it say? “The word is near you, in your mouth and in your heart” (that is, the word of faith that we proclaim); because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved. For the Scripture says, “Everyone who believes in him will not be put to shame.” For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him. For “everyone who calls on the name of the Lord will be saved.” How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent? As it is written, “How beautiful are the feet of those who preach the good news!” But they have not all obeyed the gospel. For Isaiah says, “Lord, who has believed what he has heard from us?” So faith comes from hearing, and hearing through the word of Christ.” The word, λόγος, logos, is used 3 times by John to refer to Jesus in John 1:1 and in John 1:14, he wrote, “And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.” Paul called it the word of truth, ἀλήθεια, aletheia. It means “true to fact,”. . .reality. Many ideas seem true but sometimes are full of tainted illusion, dreams from the minds of men who desperately want something to be true when it is not. The word of God is always true and we must handle it carefully so as to not be confused or confuse others. Words are important.
February 8
Chapter 1, Verse 13, con’t, “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit,”
τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, to euangelion tēs sōtērias hymōn, “the gospel of the salvation of you.” Gospel, euangelion, adds eu = “good” to aggelia = “message,” hence, good news. The good news from God is the entire bible, his word he has shared that we might know about him and then know him personally. Specifically, the gospel, good news Paul is talking about here can be summed up on his words to the church at Corinth, “Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you—unless you believed in vain. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures” (1 Corinthians 15:1-4). First, the gospel must be shared, “And how are they to hear without someone preaching?” (Romans 10:14c), then it must be heard, “And how are they to believe in him of whom they have never heard?” (Romans 10:14b), and then it must be believed, “How then will they call on him in whom they have not believed?” (Romans 10:14a). When the gospel is shard, heard, and believed, and the hearer, having been drawn to God by the Holy Spirit, with a repentant heart, receives Jesus into their life as Savior and Lord, that person is given eternal life. . .salvation. That word σωτηρία, soteria, “salvation,” means to be rescued or delivered and specifically means to be delivered out of destruction and into God’s safety. The safest place in the world is in the middle of God’s will.
February 9
Chapter 1, Verse 13, con’t, “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit,”
ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ Πνεύματι τῆς ἐπαγγελίας τῷ Ἁγίῳ, en hō kai pisteusantes esphragisthēte tō Pneumati tēs epangelias tō Hagiō, “in whom also having believed you were sealed with the Spirit of promise Holy.” Having believed, a form of πιστεύω, pisteuo’, “believe,” from pistis, “to have faith,” refers to both intellectual ascent (understanding) and willful submission (acceptance) of the truth of the gospel that leads to a change of conduct. A person who is truly/actually saved will change the way they act and what they do as a matter of habit. No change, no salvation. This does not hint at perfection but, rather, a purposeful change in lifestyle that leads to godliness as over against worldliness. In this, we must not be deceived into believing that doing good is what saves us. The which saves us, accepting Christ, is what directs us toward good works. It is this writer’s conviction that those who claim Christ but never walk in the truth have deceived themselves and are simply not saved.
February 10
Chapter 1, Verse 13, con’t, “In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit,”
esphragisthēte tō Pneumati tēs epangelias tō Hagiō, “in whom also having believed you were sealed with the Spirit of promise Holy.” At the moment a person believes the gospel, accepting Jesus as Savior and Lord, their sin is forgiven, their life is forever changed, and the Holy Spirit actually and literally brings their formerly dead spirit to life by quickening and indwelling them in an action that is permanent and cannot be changed. In ancient times, and sometimes still today, official documents and even casual letters were sent with a wax seal that identified a nation, house, or individual. Upon receipt, the correspondence could not be opened without breaking the seal, the imprint representing the sender. The seal of God cannot be broken. It is placed upon our lives in lieu of the “day of redemption” (Ephesians 4:30) which is that time when each believer will receive their inheritance (2 Corinthians 5:10; Revelation 19:1-9). The deliverance of the saints of God into his presence has been pledged, and so perseverance of the same is assured. God does not break his promises.
February 11
Chapter 1, Verse 14, “who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.”
ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, ho estin arrabōn tēs klēronomias hēmōn, “who is [the] guarantee of the inheritance of us.” At least 9 English translations, including the King James, render the first word in this verse, ὅ, ho, as “which” instead of “who.” If we choose “which,” we make the antecedent of the relative clause a “thing” instead of a person. Since we are talking about Holy Spirit, it must be “who.” The obvious why is because he, the third person of the trinity, is the arrabon, “guarantee,” of God’s pledge to us and for us that we will actually receive our eternal reward in heaven. The origin of this word is the Hebrew עֲרָבוֹן, arrabown, a pledge given as security for something to be given later. The Amplified Bible renders the phrase, “The Spirit is the guarantee [the first installment, the pledge, a foretaste] of our inheritance.” Paul beautifully explains this in Romans 8:15-17, “For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” He, [the] Holy Spirit, was sent (John 14:16) to live in us (1 John 4:4) as guide, protector, and purveyor of all God has for us now and in eternity.
February 12
Chapter 1, Verse 14, con’t, “who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.”
EXCURSUS: In Scripture, what is an inheritance?
In the Old Testament, particularly with Israel, inheritance was primarily concerned with preserving the family name and keeping land within the tribal allotment (Joshua 13-19). Within the family, a firstborn son typically received a double portion (birthright) of his father’s estate and assumed the role of family leader. If a man had on sons, the inheritance could pass to daughters, then to brothers of the deceased, and finally to a close kinsman. The idea of kinsman-redeemer is most clearly seen in the relationship between Ruth and Boaz in Ruth, chapter 4. The Old Testament exception was the tribe of Levi, the priestly order. They received no allotment because the Lord himself was their inheritance.
In the New Testament, the focus shifted from physical property to an eternal, spiritual legacy for all who are, by faith, in Christ. Believers are described as adopted children of God and joint-heirs with Jesus (Romans 8:15-17), sharing in his glory and kingdom. The core of spiritual inheritance is eternal life and the kingdom of God. As portrayed in Ephesians 1:14, the indwelling Holy Spirit is described as the pledge or “down-payment,” guaranteeing all believers will receive their full inheritance in the future. The nature of God’s gifted inheritance is that, unlike earthly wealth, this inheritance is described as imperishable, undefiled, and unfading, kept securely in heaven. In a practical sense, concerning inheritance and legacy, Proverbs 13:22 says, “A good man leaves an inheritance to his children’s children.” More than money or land, faithful families, led by faithful fathers, should leave the legacy of knowing Christ to their children, grandchildren, and generations that follow.
February 13
Chapter 1, Verse 14, con’t, “who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.”
εἰς ἀπολύτρωσιν τῆς περιποιήσεως, eis apolytrōsin tēs peripoiēseōs, “looking toward the full possession of what has already been redeemed.” The noun I have rendered “full possession” is περιποιέω, peripoieo’, from peri = all around or with respect to, and poieo’ = to make or do; hence, “make one’s own” or “completely obtain.” The King James Version translates this phrase “until the redemption of the purchased possession.” Peter described the purchased possession in his letter to the exiled believers in Asia Minor, when he wrote, “But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God’s people; once you had not received mercy, but now you have received mercy” (1 Peter 2:9-10). All we, who are in Christ by faith, have been bought back (redeemed) from the power of sin (Romans 6:20-23). We are currently being redeemed from the daily influence of sin (sanctification) as we walk with God in living faith. And one day soon, either by death or rapture, we will be redeemed from the presence of sin (full possession). The is our living hope, the sure thing in store for all who believe and are in Christ (Hebrews 11). Hebrews 12:28-29, “Therefore let us be grateful for receiving a kingdom that cannot be shaken, and thus let us offer to God acceptable worship, with reverence and awe, for our God is a consuming fire.” God is who the Scriptures say he is and he will do all he has said he will do.
February 14
Chapter 1, Verse 14, con’t, “who is the guarantee of our inheritance until we acquire possession of it, to the praise of his glory.”
εἰς ἔπαινον τῆς δόξης αὐτοῦ, eis epainon tēs doxēs autou, “to [the] praise of the glory of him.” This is the third time this phrase is used in this chapter. In verse 6, praise and glory are offered to the Father who elects believers, in verse 12, it is offered to the Son who redeems those who accept him as Savior and Lord, and here, in verse 14, it is directed to the Holy Spirit who seals the eternal future of everyone who is redeemed. The noun ἔπαινος, epainos, from epi = over or upon, and ainew = praising, carries the idea of fitting, accurate, and enthusiastic acknowledgement of the recognition one deserves. Praise is used 207 times in Scripture, only 13 times in Paul’s writing (a little surprising), with the vast majority in the Psalms, 134 times. There are seven Hebrew words used for praise, all of them used in the Psalms: yadah, to extend the hands in praise, shabach, to address in a loud tone, towdah, a sacrifice of praise (taking time to praise), tehillah, a song of praise, barak, to kneel in praise (giving thanks), and zamar, making music to offer praise. It naturally follows that if I praise God, I am offering him glory, δόξα, doxa, which literally means exercising personal opinion which determines value in one’s mind. God, and God alone, is worthy of honor and worship because of his infinite, intrinsic worth. Revelation 4:8-11, “And the four living creatures, each of them with six wings, are full of eyes all around and within, and day and night they never cease to say, “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!” And whenever the living creatures give glory and honor and thanks to him who is seated on the throne, who lives forever and ever, the twenty-four elders fall down before him who is seated on the throne and worship him who lives forever and ever. They cast their crowns before the throne, saying, “Worthy are you, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they existed and were created.” This is our God.
February 15
Chapter 1, Verse 15, “For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints”
The book of Ephesians begins with Paul identifying himself, his audience, and his typical offer of grace and peace (1:1-2). Then, in verses 3-14, which is really one long sentence, he expressed praise and glory to God for his grace and gifts to the saints. Now, in verses 15-23, which again is one very long sentence, he moves to a prayer on behalf of those faithful believers. His prayer is that they may fully realize and comprehend the benefits of the grace that has invaded their hearts and the awesome power of the One who made it possible, Jesus. So, he wrote, “For this reason.” He could have written, “Because of all that I just wrote AND because of I have heard about your faith and love. . .” The Ephesian believers had a reputation. They were known for the two greatest aspects of the Christian experience, faith and love. Both were properly directed. Their faith was in the Lord Jesus and their love was aimed at all the saints. The were people of intentional, entwined relationship. It was evident they were putting first things first. It is very similar to what Paul wrote to the Colossians believers, “We always thank God, the Father of our Lord Jesus Christ, when we pray for you, since we heard of your faith in Christ Jesus and of the love that you have for all the saints” (Colossians 1:3-4). This is us.
February 16
Chapter 1, Verse 15, con’t, “For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints“
τὴν καθ’ ὑμᾶς πίστιν ἐν τῷ Κυρίῳ Ἰησοῦ καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, tēn kath’ hymas pistin en tō Kyriō Iēsou kai tēn agapēn tēn eis pantas tous hagious, “the among you faith in the Lord Jesus and the love toward all the saints.” “The among you faith,” pistis, was a shared, firm persuasion, conviction, belief in the truth — Jesus and his word. This faith that yielded eternal life was the same faith that led them together in their everyday lives. I am thankful every day to be surrounded by that sort of people. I can make it because their faith, the produces godly love, hold me up and holds me accountable. As far as faith in concerned here, we see that which is vertical, looking to Jesus the founder and perfector of our faith (Hebrews 12:2) who said, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst. But I said to you that you have seen me and yet do not believe. All that the Father gives me will come to me, and whoever comes to me I will never cast out. For I have come down from heaven, not to do my own will but the will of him who sent me” (John 6:35-38). And we see that which is horizontal, “Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us” (Hebrews 12:1). Not only are we surrounded by faith when we stay close to other believers, we have the opportunity to surround others by praying for them, encouraging them, and strengthening them as they face the struggles of the world. This is a call to a disciplined life.
February 17
Chapter 1, Verse 15, con’t, “For this reason, because I have heard of your faith in the Lord Jesus and your love toward all the saints“
When faith is advancing upon a believer’s life from every direction, love is going to be the natural–supernatural product of that faith. When the redeemed are sharing a common faith, at home, work, play, and especially at church, the world is going to know clearly that they are in Christ. Jesus said in John 13:35, “By this all people will know that you are my disciples, if you have love for one another.” “All people, that is, the world around us, including the unsaved, those new to the faith, and those who claim Christ but are uninvolved and trying to go it alone, are going to know for a fact that we, together, are a body that cannot be destroyed. I need to be reminded that my “adversary the devil prowls around like a roaring lion, seeking someone to devour,” and so I must “be sober-minded; be watchful” (1 Peter 5:8). As scary as that thought can be, strong faith and extravagant love overcomes evil. Will there be a struggle? Yes. Will that struggle be difficult at times? Absolutely. Our response must be “Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world. And after you have suffered a little while, the God of all grace, who has called you to his eternal glory in Christ, will himself restore, confirm, strengthen, and establish you” (1 Peter 5:9-10). John wrote, “For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world—our faith. Who is it that overcomes the world except the one who believes that Jesus is the Son of God?” (1 John 5:4-5). And Jesus said, “I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world” (John 16:33). The truth is we who are in Christ, full of faith and love for God and all people, are overcomers who will persevere through trials, avoid the world’s temptations, and remain faithful to the end–all because of faith and love, unbroken.
February 18
Chapter 1, Verse 16, “I do not cease to give thanks for you, remembering you in my prayers,”
Paul always operated from a thankful heart because of all the circumstances he faced and the opportunities he was given by God (Romans 1:8-9; 1 Corinthians 1:4ff; 2 Thessalonians 1:3ff). Closing out his first letter to the Thessalonians, he wrote, “We ask you, brothers, to respect those who labor among you and are over you in the Lord and admonish you, and to esteem them very highly in love because of their work. Be at peace among yourselves. And we urge you, brothers, admonish the idle, encourage the fainthearted, help the weak, be patient with them all. See that no one repays anyone evil for evil, but always seek to do good to one another and to everyone. Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you” (1 Thessalonians 5:12-18). The negative particle ou, alongside the present indicative of παύω, pauo’, “to cease,” effectively means “I will continually and never finish.” The adjective εὐχάριστος, eucharistos, “thankful,” here in verbal form in the present tense, reflects the idea, “No way ever will I stop giving thanks for you.” All through the Psalms we read, “Give thanks to the Lord” and often it is followed by “for he is good and his love (mercy) endures forever.” So why do I give thanks to God for everything he has given me and for all the people who love me and support me? I do it because God’s love is eternal and will never let me down. In 1 Chronicles 16:34, Psalm 107:1; 108:29; 136:1,2,3,26 and many others, the word typically translated “mercy” or “loving kindness” is חֵסֵד, chesed, which ultimately means covenant loyalty, telling me that God will never break his promises. So, I give thanks.
February 19
Chapter 1, Verse 16, con’t, “I do not cease to give thanks for you, remembering you in my prayers,”
μνείαν ποιούμενος ἐπὶ τῶν προσευχῶν μου, mneian poioumenos epi tōn proseuchōn mou, “mention making in the prayers of me.” “Making,” the present participle of ποιέω, poieo’, means to make or do, showing a continuing action. The context indicates that Paul probably had an extensive “prayer list” from which he toiled, thinking about his friends every day. “Mention,” mneia, is someone recalling something, a thought, a recollection. It is used in the New Testament for remembering others while praying. It is obvious that Paul took prayer seriously, made it a holy habit, and was specific when he approached the throne of God. “In my prayers,” is a serious state of mind. The noun προσευχή, proseuche’, “prayer,” combines pros = toward or immediately before, and euchomai = to pray or vow; it stresses the fervency of prayer and points to the idea of devotion to God. James 5:16, “Confess your sins to one another and pray for one another, that you may be healed. The prayer of a righteous person has great power as it is working.” I will never fully understand how prayer works, but I will continue to pray and watch God work as I think about the needs of others.
February 20
Chapter 1, Verse 17, “that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him,”
Paul was a man of prayer, about that there can be no doubt. In the Pauline corpus, prayer is a major issue more than 30 times. Here, beginning in verse 17, what might be called Paul’s Prayer Model is in full view. The first word is, ἵνα, hina, the conjunction that generally means “in order that;” it introduces a purpose clause. In short, Paul was saying, “I remember you in my prayers so that. . .” So that what? It was so that they/we may, as believers, experience the awe and worship of the fullness of God–Father, Son, and Holy Spirit. He knew the Ephesians to be people of faith; he reminded them of a coming inheritance; and now he is prayer that they will gain a deep comprehension of all God has for them as they walk through life in Christ. General knowledge about God can get you to the door; it takes real, personal knowledge of the gospel to get you through the door and into relationship with God. But, there is more to experience in the house of God. Paul was praying that their spiritual intimacy would grow deeper and that in turn would produce a zeal for godly living. And we must remember that begins and ends in Christ.
February 21
Chapter 1, Verse 17, con’t, “that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him,”
δώῃ ὑμῖν πνεῦμα σοφίας, dōē hymin pneuma sophias, “may give you spirit of wisdom.” Notice first the definite article (the) is not present and spirit is not capitalized in the Greek text. We already know all we have and will receive is by the Spirit (vss. 11-4), so it seems here that Paul is referring to what God wants to do in the spirit of a believer. He wants us to grow, deepen our understanding of relationship, and allow us to gain significant discernment in all matters, especially those that are spiritual. The verb δίδωμι, didomi, (here dōē) means to bestow, commit to, or deliver to; in the present context, “may give” (aorist subjunctive) means a completed action at a future time. In other words, Paul was praying that, as these believers walk with and grow in Christ, God would give them two somethings, a spirit (a positive, enthusiastic attitude, passion) of wisdom and a spirit of revelation as those concern a living, personal knowledge of God. I look at it this way; God is going to give me greater understanding as I yearn for it and am able to handle it. The more engaged we are with the word of God and prayer, the more we will understand about all the matters of life, this one and the next.
February 22
Chapter 1, Verse 17, con’t, “that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him,”
Remembering that Paul is not talking about a new or increased presence of what is given to a believer at the moment they are saved by grace; he is referring to their willing state of mind, their attitude toward receiving what God offers, this is about insight into reality, in this instance, knowledge of God. The noun σοφία, sophia, wisdom, cleverness, learning, the root of English sophistication and philosophy, which mean “the art of using wisdom” and “affection for wisdom,” respectively, has to do with applying the knowledge of God’s will to all of life’s situations. Wisdom is that which enables a person to accurately perceive life matters, to look beyond propaganda, lies, and half-truths to reality. Psalm 110:11, tells us, “The fear of the Lord is the beginning of wisdom; all those who practice it have a good understanding.” Proverbs 1:7 says, The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction.” Proverbs 4:7 adds, “The beginning of wisdom is this: Get wisdom, and whatever you get, get insight.” And Proverbs 9:10, says, “The fear of the Lord is the beginning of wisdom, and the knowledge of the Holy One is insight.” Ultimately, wisdom begins and ends in Christ, the Holy One. The way I think, what I think about and, more importantly, what I focus on, directly affects my personal conduct and habits. That is why Paul wrote, “I appeal to you therefore, brothers, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect” (Romans 12:1-2).
February 23
Chapter 1, Verse 17, con’t, “that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and of revelation in the knowledge of him,”
“Revelation,” ἀποκάλυψις, apokalupsis, from apo = from, and kakupto = cover or conceal, is an uncovering of something that has been hidden. When I was a kid at Christmastime, I learned early on not to go into my parents bedroom and try to open the closet door. It was locked. I figured out that presents were secured in that dark, unreachable space. It was not that mom and dad did not want me to see what was inside. It simply was not yet the right time. And so it is with revelation from God. It is never new knowledge (something outside what can be known by other people), some secret only I can know. Instead, it is a disclosing, or taking-the-lid-off what was previously not visible/knowable–because only God knows when we can handle certain ideas/knowledge. In the New Testament, apokalupsis is always used theologically. In other words, it is not about general ideas that come up in life. It is always about something concerning God and his word. So, if you want revelation, search for it, in the bible. When God is ready, he will show you. Paul wrote in 1 Corinthians 4:1-5, “This is how one should regard us, as servants of Christ and stewards of the mysteries of God. Moreover, it is required of stewards that they be found faithful. But with me it is a very small thing that I should be judged by you or by any human court. In fact, I do not even judge myself. For I am not aware of anything against myself, but I am not thereby acquitted. It is the Lord who judges me. Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.”
February 24
ἐν ἐπιγνώσει αὐτοῦ, en epignōsei autou, “in [the] knowledge of him.” The NIV renders this phrase, “That you may know him better,” while the NLT says, “that you may grow in your knowledge of God.” And all of verse 17 in the Amplified Bible is, “[I always pray] that the God of our Lord Jesus Christ, the Father of glory, may grant you a spirit of wisdom and of revelation [that gives you a deep and personal and intimate insight] into the true knowledge of Him [for we know the Father through the Son].” The verb ἐπίγνωσις, epignósis, from epi = upon, and gnosis = to know, reflects the idea of knowing something with a high level of understanding and addresses intimate relationship based on personal experience. In other words, I know someone really well because I spend a lot of time with them. Further, I do not just know about them, I know their habits, their desires, and their conduct. Paul wrote to the Colossians, “And so, from the day we heard, we have not ceased to pray for you, asking that you may be filled with the knowledge of his will in all spiritual wisdom and understanding, so as to walk in a manner worthy of the Lord, fully pleasing to him: bearing fruit in every good work and increasing in the knowledge of God.” In Philippians 2:1-8, he wrote, “So if there is any encouragement in Christ, any comfort from love, any participation in the Spirit, any affection and sympathy, complete my joy by being of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility count others more significant than yourselves. Let each of you look not only to his own interests, but also to the interests of others. Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross.” None of this is about knowledge in the sense of facts and figures. This concerns having a complete and clear understanding of purpose, function, and conduct — or worship, witness, and work. Really knowing God allows us to discover and carry out his will for our lives. In Philippians 4:4-9, Paul wrote about rejoicing and letting everyone know we know God. And he told us how to discover and do it, “Finally, brothers, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things. What you have learned and received and heard and seen in me—practice these things, and the God of peace will be with you” (Philippians 4:8-9).
February 25
Chapter 1, Verse 18, “having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints.”
When I read verse 18, I get excited and my mind is overwhelmed because of the realization that the blessings of God are without compare. Three lessons addressed in this verse are enlightenment, hope, and riches. It begins with πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν, pephōtismenous tous opthalmous tēs kardias hymōn, “being enlightened the eyes of the heart of you.” The noun φῶς, phos = light, it yields the verb φωτίζω, photizo = to illuminate, to shed light, and in its present participle form in this verse can either be understood as part of Paul’s prayer, “that the eyes of your heart may be enlightened,” or as the basis of his prayer, “since the eyes of your heart have been enlightened.” I prefer the latter since Paul is addressing believers who are walking in the love of Christ. Those who are in Christ, by faith, are referred to by Peter as “a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light” (1 Peter 2:9). Paul raises the issue of light five times in Ephesians (3:9; 5:8,9; 5:13,14); in the context of enlightenment here being a past action with continuing results, that light, which is intimate knowledge of God, is a present and permanent possession of all believers. Our task is to grow deeper in that light and reflect it to the world.
February 26
Chapter 1, Verse 18, con’t, “having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints.”
A beautifully clear progression exists in this passage beginning all the way back in verse 3. As saints of God, the beloved, believers securely in Christ, by faith, we are, as they were, chosen (1:4), predestined (1:5), adopted (1:5), accepted (1:6), redeemed (1:7), forgiven (1:7), sealed (1:13) and inheritors (1:14). Because of that, Paul prayed for them, asking for wisdom, knowledge, and enlightenment on their behalf, and a clear understanding of the hope to which they were called. All we who are saved by grace enjoy the same standing before God and he wants us to be fully aware of the living hope that is undeniably part of our faith walk. We do not live as those who have no hope (1 Thessalonians 4:13). Because we are alive in Christ, indwelled by the Holy Spirit, it is entirely possible for us know, without doubt, that our calling is permanent in this life and eternal in the life to come. It is all a matter of comprehension and desire. In verse 17, epignosis, knowledge of God, is experiential. Our faith experience produces knowledge and wisdom. In verse 18, eidenai (perfect infinitive of εἴδω, eido’) is knowledge that passes from wisdom to confidence. We become able to perceive intuitively. Our spiritual self can “see” beyond sight. We now because we know.
February 27
Chapter 1, Verse 18, con’t, “having the eyes of your hearts enlightened, that you may know what is the hope to which he has called you, what are the riches of his glorious inheritance in the saints.”
If I look at this phrase as a question, “What are the riches of his glorious inheritance in the saints?,” it seems (understanding the language here might be a bit ambiguous) it is either what the saints get, or the saints themselves as a treasured possession of God. The church (all believers everywhere) are considered a treasured possession [Exodus 19:5 = Israel, fulfilled in 1 Peter 2:9 = Jews and Gentiles] because they are chosen by grace, not merit; they are purchased and redeemed by Christ’s sacrifice at Calvary; they are set apart for God’s purposes; they exist to worship and testify; and they are secure in the family of God. Then, in the context of the chapter, since we are told the Spirit guarantees our inheritance (vss. 13-14), we as a treasured possession receive something from God. Romans 8 makes it clear that by faith we are safe in Christ (vs. 1), indwelled by the Holy Spirit (vs. 9), and definitely eternal children of God (vs. 14). Romans 8:15-17, “For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” Our spirit is victory (vss. 37-39) and our inheritance is all that belongs to Jesus no matter what we face in life. All glory and honor belong to him because we do nothing to earn salvation nor what follows.
February 28
Chapter 1, Verse 19, “and what is the immeasurable greatness of his power toward us who believe, according to the working of his great might”
Paul ends his prayer, in verses 19-23, with a declaration of power, worship, and identity. Verse 19 uses four words to describe the power and its results. “Immeasurable,” or surpassing, ὑπερβάλλον, hyperballon, from huper = above, and ballo = cast or throw, means to throw something beyond a mark, so to excel. God’s power reaches far beyond any other power. “Greatness,” μέγεθος, megathos, used only here in the New Testament, means strong and is used here to describe exceeding a standard of physical quality. The magnitude of God’s resurrection power is greater than any other power in the universe — including, but not limited to, the power of all the stars in the heavens combined. That is his δυνάμεως, dynameōs, “power.” Dunamis or dunamai, in all its forms has the basic meaning of “being able.” It pertains to inherent capacity to carry out an action on or on the behalf of someone or some thing and it does so because of its very nature. Think of it in terms of the gospel and salvation. Paul wrote in Romans 1:16, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” God’s power is the ultimate power in all of creation. This is the power responsible for everything that exists, from the beginning of all things. The beauty here is that this immenseness is targeted. It is squarely aimed toward “we who believe.” If anyone doubts that God is mighty to save, the need look no further than this verse. Any time I read in the Bible about this power as it relates to believers, I am reminded of what Jesus said at the Feast of Dedication as he walked through the colonnade of Solomon in the temple at Jerusalem, “The works that I do in my Father’s name bear witness about me, but you do not believe because you are not among my sheep. My sheep hear my voice, and I know them, and they follow me. give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one” (John 10:25-30). Everyone who has placed their eternal hope in Christ is safe and secure in his power.
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