Ephesians | Session 2 | 1:10-14

Dwayne Spearman introduces Directional Bible Ministries, a teaching ministry that focuses on studying the book of Ephesians. He argues that the first person and second person pronouns used in the text indicate two different groups of people, the believing Jews and the believing Gentiles. He explores the concept of predestination and adoption, emphasizing that these apply specifically to the nation of Israel. He also discusses the mystery of God's will, which he believes refers to the future messianic kingdom. Some translations avoid using the word "dispensation" due to a dislike for the term among certain scholars. Hello, my name is Dwayne Spearman. Welcome to Directional Bible Ministries. This is a teaching ministry that is called to rightly divide the Word of God for the people of God. Today is February the 28th, and we find ourselves studying through the book of Ephesians, verse by verse, chapter by chapter. Last time we were together in session one, we got down through verse number nine. So let's just start in verse number one, get a little context, and then pick up in verse number nine. As we know, the Apostle Paul wrote the book of Ephesians. He wrote it while in prison. I believe that Ephesians and 2 Timothy were written at the same time. They were delivered by Peacocus. He brought them to 2 Timothy, who was in Ephesus, which is exactly where Paul left him. So verse number one, Paul and Apostle Jesus Christ, how? By the will of God. To the saints, which are at Ephesus, and to the faithful in Christ Jesus, and as you know if you've been studying along with me, I believe that these are two different groups of people, the saints being the believing Jews and the faithful in Christ being the believing Gentiles. Now, not everyone agrees with that, and that's fine. At this point in my life, I find myself out of agreement with most, but I'm going to keep going this route until I prove to myself differently. I believe the text bears this out, that this is two different people groups, because we're going to see a shift back and forth between first person and second person in regards to these pronouns. And then notice he says, Grace be to you and peace from our God and Father and the Lord Jesus Christ, here in verse number two. Grace be to you and peace, we call that the Siamese twins of the New Testament. Paul uses these at the beginning of each of his letters, which is a good argument against Hebrew Pauline authorship, because Hebrews would be the only one that he doesn't do this. And then notice here in verse number three, Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places. So here we start to see Paul using this first person plural here. Blessed be the God of our Lord Jesus Christ, who has blessed us with all spiritual blessings in heavenly places in Christ. I will admit that I'm in the minority here in taking this position that the first person plural here is referring to the nation of Israel. But what I'm hinging my thought on is the fact that once we get down in verse number 13, all of a sudden he switches to second person plural and whom he also. Now, to me, that appears to be a contrast. He's dealing with two different people groups. And if that be the case, then the first person plural would be the nation of Israel, who are the saints. And the second person plural would be referring to the Gentile believers. And then notice he says in verse four, according as he has chosen us in him before the foundation of the world, that we should be holy and without blame before him in love. The Jewish people were chosen by God before the foundation of the world. They are the chosen. They are the elect. And as such, as we see in verse number five, having predestined us to the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, as such as the chosen, the elect, they and exclusively they have been predestined to the adoption. So when we talk about predestination, it's referring to the nation of Israel. They are being predestinated. They have been predestinated as God's elect and chosen to the adoption. And the adoption, as we talked about last time, we have to be careful. When we take the Bible and we look at it through our eyes today, and we think of the word adoption, and we think of going outside of our own families, getting someone and bringing them into our families. And that's our definition of adoption. But that was not the definition of adoption that the apostle Paul was operating on. The adoption just spoke of an heir who comes into full legal rights as an adult. So it is the heir that has been predestined to receive the adoption. It's the heir who is already born into the family, who is under tutors and governors, tutelage is what you call it, until they become of legal age, which is the process of adoption. And he says here that he has chosen him before the world began. And again, I believe that's referring to the nation of Israel, that they should be holy and without blame before him in love. Now, is there application for the body of Christ today? Sure, God wants us to be holy. God wants us to be blameless. But still, that doesn't mean the text is talking about that in its interpretation. Again, as I have shared many times, you need to accurately interpret the verse if you're going to accurately apply the verse. So having predestinated us to the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of his glory, of the glory of his grace, wherein he hath made us accepted in the beloved. Again, I believe that is all Israel there. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace. The nation of Israel was redeemed from the law. As Gentiles, the body of Christ, we have never been under the law. Therefore, we needed no redemption from the law or the consequences of it. We have been redeemed from sin in that sense, but we have not been redeemed from the law. And then notice, wherein he hath abounded toward us in all wisdom and prudence, having made known unto us the mystery of his will according to his good pleasure, which he hath purposed in himself. So the semicolon at the end of verse 8 is further explaining God's wisdom and prudence. In that he made known to them the mystery of his will according to the good pleasure, which he hath purposed in himself. So what is the mystery of his will? Now, I don't think this is in any way referring to the mystery that was revealed to the Apostle Paul of the body of Christ, the new creation, you know, that's made up of both Jew and Gentile. That's not what is in view here. To me, the fact that at least it cannot be referring to the body, to the mystery that was revealed to Paul regarding the body of Christ, because the verse ends with a semicolon, which means the following will provide explanation, the explanation to what we are looking for. So follow it. Verse 8, wherein he hath abounded toward us in all wisdom and prudence, having made known unto us, so he's still talking about to that first person plural group, which I believe to be the saints in this case, which is the nation of Israel, having made known unto us the mystery of his will. So something's been made known unto the nation of Israel according to his good pleasure, which he hath purposed in himself. And what is that mystery of his will that was made known to them? That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven and which are on earth, even in him. So that is the explanation. This is speaking not of the body of Christ, but it is speaking of the future event that is the messianic kingdom, when he will indeed gather all things together in one, all things in Christ, both which are in heaven and which are on earth, even in him. As a matter of fact, the NIV translates it to be put into effect when the times reach their fulfillment. So when the times reach their fulfillment, this will be put into effect. What will be put into effect? The messianic kingdom. Hebrews 2, 4, and 8 seem to be describing this event. Let's see. I'm going to take this. Hebrews 2, 5 through 8. For unto the angels he hath put into subjection the world to come wherever we speak. But one in a certain place testifies, saying, What is man that thou art mindful of him, or the son that thou visitest him? Thou madest him a little lower than the angels, and you crowned him with glory and honor and didst set him over the works of thy hands. Thou hast put all things in subjection under his feet. For in that he put all in subjection under him, he left nothing that is not put under him. But now we see not yet all things put under him. In other words, it hasn't happened yet, but it will. What? The dispensation of the fullness of times when he will gather together all things in Christ, both which are in heaven and are upon earth, even in him. And, of course, Hebrews 2, 4 through 8 is the writer is obviously referring to Psalms 8, 5, and 6. For thou hast made him a little lower than the angels, and you've crowned him with glory and honor. And you made him have dominion over the works of thy hands. Thou hast put all things under his feet. So the writer of Hebrews is making a reference to the book of Psalms, which is referencing the future messianic kingdom. So that is the mystery of his will, the future messianic kingdom. Now, interestingly, other than the New King James, all of the translations avoid the word dispensation. Man, I spell horribly, don't I? Dispensation. Why? Because they don't like the word dispensation. And I believe it's for obvious reasons. So they take that word dispensation and just kind of avoid it. We just saw that in the NID to be put into effect when the times will have reached their fulfillment, New American Standard, with a view to an administration suitable to the fullness of times, and the ESV as a plan for the fullness of times. So you can see the other translations. You know, of course, most of those folks look upon dispensationalists with an arrogant disdain. So they don't use the word dispensation in their translations. Otherwise, they would have to deal with it. But call it what you will, another administration. When times have come to a fullness, I mean, it's still the same thing. It's a dispensation. It's a period of time in which God is dealing with man in a certain way. And when God changes that way that he deals with man, he enters into another dispensation or another administration. Again, I got a little note. They could be a heady bunch that doesn't take kindly to questioning. They can get pretty riled up when you start talking about dispensationalism. But anyway, be that as it may, I think I told you guys a couple weeks ago that, you know, there's the body of Christ, the church kind of takes swings between emotionalism and a headyism, an intellectualism. And I think now we've come out of an emotional time, which is Pentecostal charismatic theology. Now we're over into the heady covenant replacement theology again. That side of the pendulum tend to be a heady side. They tend to think a lot about what they think. But anyway, I'm not trying to be mean. I'm just being honest with you. I'm reminded of the first and second great awakenings, one of which was a very heady intellectual back to Scripture, which there's nothing wrong with going back to Scripture, but that's what it was in a good way. And then the emotional side, second great awakening, which was, you know, the birth of modern day Pentecostalism. So I think the body of Christ, the church, kind of swings from one side to the other. While I think that what we really need is a proper balance, there's room for emotion and there's room for intellectualism. But when we fall wholeheartedly to one side or the other, it's dangerous. And I think that's where the body of Christ just struggles between those two. Look at verse 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. Again, I believe this verse has everything to do with the nation of Israel who will receive the inheritance that they have been predestined to receive. Galatians 3, 14, that the blessing of Abraham might come on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith. Brethren, I speak after the manner of man, though it be but a man's covenant, yet if it be confirmed, no man disannulleth or addeth thereto. Now to Abraham and his seed were the promises made. He said not to thy seeds as of many, but as of one and to thy seed, which is Christ. And this I say, that the covenant that was confirmed before of God in Christ, the law, which was 430 years after, cannot disannul that it should make the promise of none effect. For if the inheritance be of the law, then it's no more promise, but God gave it to Abraham by faith. So I believe that's what is being talked about in whom also we have an inheritance being predestinated according to the purpose of him who works all things out. So again, this has everything to do with the nation of Israel who will receive the inheritance that they have been predestined to receive. Romans 4, 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 righteousness of faith. So again, I mean, they are the ones that have been predestinated to receive this. And I believe that verse 14 says that we partake in a small way in this inheritance as well when we get down here, which is the earnest of our inheritance until the redemption of the purchased possession and to the praise of his glory. I believe we partake of it in some small way, but we don't receive everything that God promised Abraham that was for the nation of Israel. And it was a promise. Abraham was counted righteous because of his faith in the promise. Again, he didn't receive that righteousness by law because there was no law. The law had not been written yet. So Abraham merely believed by faith, and we do the same thing today in the body of Christ. We believe by faith now, wholly apart from the law. And then notice verse number 12, that we should be to the praise of his glory who first trusted in Christ. Again, this verse is a clincher for me as to the subject of verses 3 through 12. The Jews were the first ones to trust in Christ. Not us. They were the first. Romans 1.16, for I'm not ashamed of the gospel of Christ, for it is the power of God unto salvation to everyone that believeth to the Jew first. In Romans chapter 2, verse number 10, but glory and honor and peace to every man that worketh good to the Jew first, so that we should be to the praise of his glory who first trusted in Christ. Again, he's still in that first person plural there, speaking of the nation of Israel. Now in verse number 13, we start to see the turn. In whom ye also, after that ye, he switches to the second person plural, that ye heard the word of truth, the gospel of your salvation, in whom also after that you believe you were sealed with the Holy Spirit of promise. The first thing that I notice in this verse is the change in pronouns from first person to second person plural. He goes from us and we to ye and your. Again, some do not see the significance of that, and that's fine. I do. And I'm going to continue to do so until I prove myself wrong. And that's fine. That's how I study. That's how I arrived at where I'm at today. You know, I mean, for 35 years, I mean, just teaching, you know, that there's no difference between the writings of Paul and Peter. There's no difference between what God's promises to the nation of Israel and to the church. And I found out through my own personal study that that's wrong. That's bad theology. God has promises for the nation of Israel that do not apply to the Gentiles and vice versa. The 12 are writing exclusively to the nation. The 12 did not write to the body of Christ. You know, yet, you know, you see guys every day pick their Bibles, turn to first Peter, and they start addressing the body of Christ. Peter wasn't writing to the body of Christ. He was writing to the nation of Israel. Now, was Peter aware of the body of Christ? Sure he was. Paul writes things that are hard to understand. Peter knew full well after the Council of Jerusalem that Paul had a different message. But he continued to minister to the circumcision while Paul went to the uncircumcised. So, again, I see the change in pronouns here. Again, Randy White, who I happen to agree with, points out, ye and yours is used 11 times in verses 13 through 23, which is the verses we're getting into. 11 times ye and yours, second person plural, but zero times in verses 3 through 12. Why? I mean, it just seems he's addressing a different audience. Conversely, in verses 3 through 12, us and we, first person plural, is used nine times. And only three times in verses 13 through 23. So, as we pick up here in verse number 13 and we start working our way down, we're going to have to reconcile when he's switching back to first person plural and assume that he's going back to the saints, the nation of Israel, when he does that. Notice also in verse 12 when it says, who first trusted in Christ. Now, in verse 12, who first trusted in Christ, and now in whom ye also. Obviously, he's comparing two different groups. Of course, some will say that he's speaking of those who he knew there from his first visit and those who were added to the group since he left. But, again, I don't see that at this point. You might, and that's fine. Randy White also points out something at this point, that trust can only come about after hearing the word of truth. And that's true. The gospel must be shared in words. You know, we have people today that espouse lifestyle evangelism, and that's fine. Live your life in a way that Christ would be pleased with you. But eventually, if you're going to share the gospel with someone, if you're going to share the word of truth, the gospel of your salvation, you're going to have to open your mouth. The gospel is not a love that can be displayed, but a logic that must be accepted. And that's true. That point, that is point on in my opinion. And it aligns with Romans 10.13. For whosoever shall call upon the name of the Lord shall be saved. How then shall they call upon him in whom they have not believed? And how shall they believe in him in whom they have not heard? And how shall they hear without a preacher? So the word of truth has to be placed into words. Eventually, we're going to have to share our faith. And the word of truth for the body of Christ today is that Christ died for our sins according to the scriptures, that he was buried and that he rose again the third day according to the scriptures. And that is the message. That is the word of truth that must be shared with words, not just with actions. And I don't have to tell you folks that the church in the United States is in trouble. The vast majority of the church in America has fallen into heresy. They have fallen into apostasy. The vast majority of young people do not know the Bible. They do not know their Bibles. And I'm here to tell you, most Christian universities aren't. It's a name only. Their founders were Christian. There is a imperative or a mission for them. And they're not following that. They're not following that. They're not following that. They're not following that. They're not following that. They're not following that. They're not following that. There's a lot of secularism. There's a lot of staff that shouldn't be there, that don't believe the Bible. So, you know, breeding grounds for confusion in many ways. Very few truly Christian universities are. They're not. They're not. They're not. They're not. They're not. They're not. Very few truly Christian universities today. So, anyway, that's another message for another day. I see it all the time, so it's close to me. But notice that he says, you were sealed. So, in whom also ye trusted. I believe he's referring to those Gentile believers. The word sealed means to stamp for security or preservation. In the book of Revelation, we see the 144,000 being sealed for the supernatural security preservation through the tribulation period. So that no harm can come to them. We see that in Revelation. This is just one of many reasons that I believe in eternal security. Because he's saying there that we also have been sealed. We have also been stamped. Because bear in mind that any argument, listen to me on this. Any argument that is made against the eternal security of the believer. Any argument that says you can lose your salvation is going to be against the eternal security of the believer. Period. You can't make those arguments out of the Pauline epistles. They're going to be made because people are not rightly divided. They're going to be made because people are not rightfully divided. They're going to be made because people are not rightfully divided. They're going to be made because people are not rightfully divided. They're going to be made because people are not rightly dividing the word of truth. They are taking things that were spoken to the nation who were still under the law. And trying to apply them to the body of Christ who are under grace. They're not rightly dividing. And when you don't rightly divide, what you're going to do is you're going to end up with contradiction. And I can tell you this because I did it. I've done it. You read what Paul writes and then you try to reconcile it with what James wrote. There is no reconciliation unless you try to harmonize the two. And they don't really harmonize. One is saying you're saved by faith. One is saying it's works. Can they both be right? Yes, they can. Paul is addressing grace believers. And James is addressing the Jewish nation who were still very much under the law. So, again, I believe that this is a great verse. You were sealed with the Holy Spirit of promise for eternal security of the believer. And then notice also that it is directed at ye. Ye were sealed with the Holy Spirit of promise. Who are ye? Well, we've already said that second person plural. He's referring to Gentiles. This is the sealing that he refers to in Ephesians 4.30. It's us that he's talking about there. We have received a sealing. We have received a security, a preservation. Also notice that he says the Holy Spirit of promise. Now, he seems to be pointing back to the promise that was made to the nation. And that promise was given to Abraham when Abraham believed and it was accounted unto him for righteousness. Abraham believed the promise that was made to him that he would be blessed. And it was accounted unto him for righteousness. And bear in mind that was 430 years before the giving of the law. So, he's saying there that he's referring back to when God repeatedly promised to preserve them, the nation of Israel. And, of course, that was because of their faith. And the same thing can be said of us. God has repeatedly promised to preserve us. Why? Because we're not saved by works of the law, but by faith. Just as Abraham was accounted by faith. And notice in verse number 14. Now, follow this verse from verse number 13. Referring to Gentile grace believers. Now, he is basically saying we are sealed. We are promised to be preserved in the same way that Israel was. Because notice he says, which is the earnest of our inheritance. In other words, you get to partake in that promise in some way. Just as we have been preserved for our inheritance, so you are too. Excuse me. But again, notice that he wrote our inheritance. Not your inheritance. Just as God sealed them for what he had for them, so he's saying God has sealed us for what he has for us. So, the primary point of the verse is not the inheritance, but the sealing. Because the inheritance that he's referring to is the one that was given to the nation. So, the primary point of the verse is the sealing, not the inheritance. We both have this sealing. We both have this promise of preservation, if you will. And again, to me this has to be because of what he already clearly stated in verse number 11. When he said, in whom also we have obtained an inheritance, the nation of Israel. We have been predestinated according to the purpose of him who worketh all things after the counsel of his will. And then all of a sudden he goes to our inheritance. So, the verse, verse 14, which is the earnest of our inheritance. In other words, you're going to get to partake in that sealing, that promise of preservation, just like we have received. That's what he's saying in a nutshell. So, the whole point of the verse is not necessarily the inheritance, but the sealing. So, because realistically, and I'll close with this, the church does not have an inheritance because we are not the heirs. And we've already talked about that. But we, like them, have the promise that God will protect us just like he promised to protect them. That's all Paul is saying there. There's no need to twist it. Okay. And then, oh man, that's another whole thought. I'll get into this thought next time. Because he turns around and says, until the redemption of the purchased possession. Which is the earnest of our inheritance until the redemption of the purchased possession. What is the purchased possession? We'll talk about that next time. We've got a long way to go. God bless you guys. Hope you have a great day. Remember, he loves you once, but he's working all things out for our good.