Ephesians 1:11-12
While all that the saint has is due to being “in Christ,” the emphasis on Christ in these six verses (1:7-12) shines forth due to the “redemption” and “forgiveness” (v.7) that are found in His bodily sacrifice. All things will be united under the headship of Christ (v.10) in the administration/dispensation that the Father has set forth in Christ, which was a mystery that had not been previously revealed before (v.9) but has now been made known in the Dispensation of the Church.
It is in keeping the understanding of an “administration” in which Jesus Christ (as the Divine Administrator) will bring all things under His headship that we move forward in looking at this often trivialized section in Ephesians 1:11. We will look at the various discrepancies regarding this verse, only because of the sheer nature of disagreement between the translators of the major translations as opposed to the views and translations that are often advocated by scholars who are specializing in the interpretation of the book of Ephesians. My goal is not to be laborious for the sake of taking up time or room in print, but to reinforce the need to study and pray through the Scriptures, considering the educated views of scholars, but also looking to the importance of context with the goal of coming to the original author’s meaning when they wrote it (which is the goal of all interpretation of Scripture, for without it, application will be misapplied).
In reading through 1:11-12, there are some key words that will be considered, but more importantly is an interesting phrase which we would not consider to be an issue on the surface. This phrase “obtained an inheritance” is fraught with issues regarding the original meaning of the Greek words. What makes this issue difficult is that this occurrence is the only time that this word appears in Scripture. In his commentary, Hoehner has translated this passage as “in whom also we were made a heritage.” Hoehner explains his reason for this understanding: “This context demonstrates that God not only purposed to unite all things in the one head, Christ, in the future ‘fullness of the time,’ but that the believers of this present age would ‘also’ be God’s inheritance.” Lenski believes this to be a bad translation and translates this concept as “we were assigned a lot.” So the question that must be answered here is: “Was Paul writing in reference to an inheritance that believers have obtained by being in Christ,” as some translations have rendered the text, or “Are believers in Christ designated as God’s inheritance or ‘heritage,’” as some have stated, or could Paul’s meaning in the text be something else?
The phrase “we have obtained an inheritance” is actually one word in the Greek: eklērōthēmen with its root word being the verb klēroō which means “appoint by lot” or “cast lots, determine by lots.” This word is one of the many hapaxes that one finds when studying this epistle. The nature of its contents in connection with the believer’s “already blessings” in Christ make the understanding of this word an important endeavor. Referring to BDAG, one finds “appoint by lot” as the first definition, and “obtain by lot” as the second with “in whom we have obtained an inheritance Eph 1:11 appears to be the most probable rendering for this pass., the point being that the nations are also included” added. What is odd about this latter note is that all of the secular citations within this heading for klēroō are shown to define the word as “lot.” It is never referred to as “inheritance” despite being so closely related to those words that communicate such concepts. Eichler also sees klēroō as “cast lots, determine by lot,” which he later uses to translate Ephesians 1:11 as “in who our lot is cast.”
The Greek noun, klēros means “inheritance, lot.” This word is used in the Gospels in reference to lots being cast for Jesus’ garments (Matt 27:35; Mark 15:24; Luke 23:34; John 19:24) and can also be seen twice in the choosing of Matthias in Acts 1:26. In Acts 1:17 we see that the word is translated as “share,” speaking of Judas’ part in the ministry of the apostles. In Acts 26:18 and Colossians 1:12, we see that Paul is speaking (Acts 26:18) or writing (Col. 1:12) and uses the word “inheritance” in both instances. Of this word, A.T. Robertson writes, “an old word, to assign by lot (κληρος [klēros]), to make a κληρος [klēros] or heritage. So in LXX and papyri. Only time in N. T., though προσκληροω [prosklēroō] once also (Acts 17:4).” Baugh notes, “The term normally refers to appointing someone to some office or function by drawing lots (κλῆρος, klēros). The only lxx use of the term is in 1 Sam 14:41, where Jonathan and Saul are “taken by lot” through Urim and Thummim.”
In the LXX κλῆρος was employed in the context of the division of the land by lot for inheritance (e.g., Num 26:55, 56) and also for the individual Israelite’s lot or portion in general (cf. Prov 1:14; Wis 2:9, 5:5). This latter notion is a frequent one in Qumran literature (e.g., 1QS 4.26; 11.7; 1QH 3.22). Also in the LXX Israel can be referred to as God’s lot or portion (e.g., Deut 9:29 with κλῆρος; also Deut 32:8, 9 with μερίς). Because of such associations of the cognate noun, it has been suggested that the verb here in Eph 1:11 should be rendered “we have been chosen as God’s portion,” i.e., assigned by God himself as his own lot (cf. J. A. Robinson, 34).
This is a difficult passage to sort through considering how translators have handled this verse. We must keep in mind that we are not studying the Bible to reinforce a previously held theological system, nor are we studying the Bible in hopes of reading a meaning into the text, but we are looking to read the text in its context, looking for the original intention of the Biblical author to his audience. Only then will we be able to interpret the Bible properly. Hoehner notes, “The verb should retain some idea of a ‘lot’ or ‘portion’ because the point does not deal with the acquisition of the portion but the portion itself.” The significance of this statement will be evident later, but due to the very definition of the word, one cannot help but to agree with Hoehner’s sentiments here. Yet, this is not what the major translations have done. Notice how some translations have rendered this verse:
NASB- “also we have obtained an inheritance…”
ESV- “In him we have obtained an inheritance…”
KJV- “In whom also we have obtained an inheritance…”
NKJV- “In Him also we have obtained an inheritance…”
NIV/NIV84- “In him we were also chosen…”
NRSV- “In Christ we have also obtained an inheritance…”
HCSB- “We have also received an inheritance in Him…”
NET- “In Christ we too have been claimed as God’s own possession…”
Young’s- “in whom also we did obtain an inheritance…”
Darby- “in whom we have also obtained an inheritance…”
Williams NT- “in union with whom we were made God’s portion…”
The Twentieth Century NT- “for by our union with Him, we became God’s Heritage…”
Grammatical Analysis of the Greek NT- possible translation, “in whom we were chosen,” “in whom we were allotted (sc. an inheritance)”; or “in whom we have been made his heritage, i.e. claimed as God’s own.” This is interesting due to the given definition being “appoint by lot” or “choose by lot.”
We can see that the phrase “obtained an inheritance” or something of that sort can be found as the decided meaning in most of these translations. What we do not find is the direct idea of there being a “lot” or “portion” except in when the definition is given in the Grammatical Analysis of the Greek New Testament. Even at this, the three suggested translations that are offered provide suggestions that are not involving “appoint or choose by lot.”
One of the pressing issues with Ephesians 1:11 is whether this verb should be taken in the active sense (“appointed a lot”) or in the passive sense (“in whom our lot is cast”). If we look through the verbs used in 1:3-10, we find that they are active, meaning that God is doing something that benefits those in Christ and gives them the privilege of these “already blessings.” When we come to 1:11, we see that the subject is now the saints (identified as “we”) and the verb is changed to a passive tense, meaning that this is something that is not being done directly to the saints to whom Paul is writing. This issue of the verb tense is difficult, seeing that Vincent writes, “The A. V. here makes the verb active where it should be passive.”
Hoehner, Beal & Radmacher, Vincentand, Robertson, and Alford all understand this passive verb to be translated as “we were made a heritage,” meaning that God has apportioned the saints in Christ as an inheritance for Himself. This understanding may be a contextual argument derived from what Paul will later state in his prayer in Ephesians 1:18 when he writes “I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints.” A well-respected Greek grammarian, Wuest seeks to convince his readers that “The best Greek texts have, not, ‘we have obtained an inheritance,’ but ‘we were made an inheritance,’ or, ‘we were designated as a heritage.’ Thus, the saints are God’s heritage, His possession through the work of Christ on the Cross.”
With the exception of Wuest (it seems), most commentators who hold this passive translation of the word klēroō give repeated comments from the Old Testament regarding Israel as being a “heritage” or “portion” unto YHWH Elohim. McCalley agrees with this understanding, stating that the translation of being made a “heritage” unto God “brings out the meaning of the passive voice of the verb showing the subject is acted upon.” He then cites Deuteronomy 32:9, “But the Lord’s portion is His people, Jacob His allotted heritage,” as a text that bolsters this understanding. But does the fact this verb is passive necessitate that we understand or translate klēroō as “heritage” which clearly does not reflect the idea of “lot” or “portion” as seen in the definitions above? Also, can we afford to blur the distinction between the Church and Israel in the Scriptures when the Scriptures are plain in keeping these two entities separate? I believe that the answer to both of these is “no!”
In his notes on Ephesians, Ed DeZago writes that this word means “literally ‘to choose or assign a portion.’ The emphasis in the context is the portion given/inheritance. However, when this emphasis is apparent there is a direct object. In this passage there is no direct object thus another possibility may be that the redeemed are the inheritance.” DeZago’s brings forth a crucial key to the argument. There must be a direct object in view, but it seems that the common “default” for the interpretation, even in DeZago’s understanding, is that the redeemed are the direct object or that God is the direct object, though the Father is not mentioned in this part of the text. DeZago offers the citation of Ephesians 1:18 as supporting this conclusion, as well as numerous citations from the Old Testament, all of which speak of Israel. Considering the context, there is no reason to deny that the direct object of the “lot” is that of the future, Millennial administration/dispensation where Christ is overseeing all things that are united in Him (1:9-10).
This, I believe, is the best understanding of how we should see this concept. Lenski’s work here differs from the mainstream of Greek scholars, but for good reason. He writes:
The translations of our versions are so attractive because they embody such rich Biblical thoughts; for we certainly have obtained an inheritance, and, like Israel of old, we are also made God’s heritage although we note that these two thoughts differ materially. Yet the word here used has reference to neither of them.
The verb means neither, “we have obtained an inheritance” (A.V.) nor, “we were made a heritage.” While the Greek words for “inheritance,” “heir,” “to inherit,” are derived from κληρος or “lot”—a lot or allotment assigned by a testament—the present verb does not stress the idea of inheritance.
Lenski translates Ephesians 1:11 as follows:
“in connection with Him, in connection with whom also we were given a lot, as having been predestined according to his purpose who works all things according to the counsel of His will...”
He writes that “Paul shows what our place is in this administration of Christ, in which all these things are summed up in connection with Him.” The “lot” or “portion” that we have been “allotted” or “assigned” (because it is in the passive voice) in Christ’s administration has come about simply because we are “in Christ.” As quoted in Baugh, Foerster sees the same end-goal intention in Paul’s single use of this word:
It is an “appointment” or “determination” which affects men in their being. It is also the goal which is assigned to them in their calling. Materially, then, it is related to ἐκλήθημεν, but with the nuance, implicit in κλῆρος, that the call imparts something to the called, namely, a life’s goal.
In His administration, Christ will unite all things that are in Him under His authority, both things in heaven and things on earth (1:10). Our “lot” in this is the life goal of the Church. While we see a similarity with Eph. 1:5 due to the nature of “having been predestined” being used when speaking of the adoption of our son-placing, we find here that the subject of Paul’s doxology has progressed to the culmination of all that is in Him under the headship of Him. With 1:5 showing that we were preappointed to the “adoption as sons through Jesus Christ,” we see that Paul gives us the sphere in which our adoption exists, which is His administration, where He unites all things that are in Him. Thus, Paul’s words flow naturally in demonstrating that our assigned “lot, portion, or share” in Christ’s administration is that we will be to the praise of His glory (1:12). When considering the timing of this future dispensation, we see the continuance of a consistent pattern in Ephesians 1 that speaks to the eventual glorification of the Church to the praise of the glory of the God who bought them.
It should also be remembered that this is not speaking of a future blessing for the Church, but an “already blessing” that the Church has in its possession (1:3). This means that we are already possessing a lot or portion in the administration of King Jesus, and while we are waiting for the “fullness of times” to culminate with His physical return and the establishment of His literal kingdom on Earth, we are not waiting for the “lot” or “portion” to be assigned to us. We already have a share in the perfect dispensation of our Savior. All of this continues the theme of glorification, where our “son-placing” (1:5) and our “assigned lot” are pointing to the time when all things will culminate in the Christ of God, bringing all things under one head. Beal and Radmacher explain:
God is going to unify everything in the universe under one head. This will be for Himself, and this will be done in intimate connection with the Lord Jesus Christ. Everything will have purpose and meaning, even the necessity of eternal judgment itself, when all of God’s purposes are seen “in Christ.”
Thus our “assigned lot” is in the future dispensation of the Millennial Reign of Christ, alongside King Jesus as He executes His perfect rule until a time when all of His enemies will be gathered under His feet (1 Cor 15:25, 27), thus summing up all things in the heavenlies and on Earth in Himself (Eph 1:10). While it is true that we will read in Ephesians 1:22 that “He put all things in subjection under His feet, and gave Him as head over all things to the church,” this is obviously to the exclusion of His enemies as see in 1 Corinthians 15:25. This concept may be best spelled out in 1 Corinthians 15:28 which reads, “When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.” Of this Taylor notes, “Paul’s immediate concern in this passage is not to establish precise time intervals but to show how Christ’s resurrection set in motion a sequence of events that will culminate with the complete overthrow of all hostile powers opposed to God, including death, which entails the subjection of all things to God the Father.” Only at a future time will His enemies be made His footstool (Heb 10:13), and it is unto this time that we look, for our assigned lot is with Him in this endeavor as we reign as partakers with Him, seeing that our seat is already in the heavenlies (Eph 2:6).
While Ephesians 1:18 is clear that we are “his glorious inheritance,” we do not have the liberty to translate a concept pertaining to Israel (as those scholars who translated this passage as “heritage” do) as having the same meaning with the Church. With Ephesians 1:18, no one will deny that the saints are an inheritance unto God (which is an amazing thought that will be dealt with later). However, as interpreters and students of the Bible, we cannot afford to blur distinctive lines for the sake of coming to a conclusion regarding a verse that seems correct. Again, the author’s original intent is the meaning of the text. This is what makes the connection between “lot” in 1:11 and the “plan for the fullness of times” (1:10) a cohesive interpretation with the immediate context, completing the flow of Paul’s thought in connection with the Son.
Some understand this as referring to a “general inheritance” that all believers in Christ receive at the moment of conversion. While I would disagree with the word “inheritance” (see Lenski’s notes on this above), I do agree with the following commentator’s insight into the text. J.B. Bond writes, “The inheritance in Eph 1:11 refers to what God freely gives to all believers because of their relationship in Christ. But being ‘joint heirs with Christ’ (Rom 8:17b) is different.” This concept is correct and this “lot,” although it has been wrongly translated as “inheritance,” is indeed different from the inheritance that believers will receive as payment for their faithfulness to Christ while on the Earth (2 Cor. 5:10; Rev. 22:12).
Now we must move to a brief examination of the key words “predestined” (which we have done previously in v.5), “purpose,” “counsel,” and “will” in verse 11.
With “predestined,” we must remember that we do not see one time in the six uses of the word any reference to a person being “predestined” to go to heaven when they die (or justification) in the Scriptures. In examining the passages that use this word, we see that the crucifixion of Christ was predestined (Acts 4:28), the believers’ sanctification in conforming to the image of Christ was predestined (Rom. 8:29-30), the secret and hidden wisdom of God for the understanding of mature believers has been predestined (1 Cor. 2:7), and the believers’ place in being adopted as a son and being assigned a lot in the administration of the Son has been predestined (Eph. 1:5, 11). All of these instances deal with a privilege that the believer has by being “in Christ,” or an aspect of sanctification that is involved that makes what has been predestined a reality. Laurence Vance writes, “Not only is there no mention of when this predestination took place, it had nothing to do with who should or should not become a Christian.”
It has been suggested by some that the word “predestined” would be better understood as being “preappointed.” This seems to be a better understanding of the word. In the present text, it is important to notice that we read “having been predestined,” meaning that the predestining is joined to the idea of the saints being “assigned a lot” in the administration of Christ, which is “what” we were preappointed to. This preappointment is according to the purpose of God, who works all things according to His will, which is the “how” and “why” of the preappointment. But the preappointment looks back at the subject of “assigned a lot,” whose subject is “the administration of Christ.” This is an important concept to ponder because it gives us the timing in which we were preappointed to Christ’s administration. We could not be preappointed before conversion because the very nature of inclusion in the “all things in heaven and on earth” that will be united in Christ must be “in Christ” in order to be included in this occasion. Therefore, believers must be “in Christ” for this preappointment to have them as part of the occasion. This should not surprise us, considering that Ephesians 1:4 is clear that God “chose us in Him before the foundations of the world, that we should be holy and blameless before Him in love.” While God may have decided that this would be how His blessing would be imparted before the world was formed, the choosing did not apply until after conversion, when the location of the saint was “in Christ,” not dismissing the continual corporate nature of the letter with the Apostle Paul often including himself in these truths.
The word “purpose” in 1:11 is the word prothesis and means “that which is planned in advance, plan, purpose, resolve, will.” In our English translation, we see that “purpose” in the NASB95 occurs in 1:5, 9, and 11. However (as has been previously noted), the use of “purpose” in 1:5 and 1:9 are better translated as “pleasure,” simply meaning that these instances are something that gives God satisfaction. However, prothesis deals with “the act of setting something before oneself to carry it into effect.” The NKJV Study Bible states that this word “denotes an intention or a plan; it literally means ‘a laying out beforehand’ like a blueprint.” Lenski states “God’s purpose, like His good pleasure (v.5), is entirely free, is determined by Himself.”
There is the comfort in knowing a personal and sovereign God. God has His purposes to fulfill and nothing will thwart them, for they all lead to His glory in the end. In considering the use of “purpose” in 1:11, Paul is stating that God is working all of history and existence according to the blueprint that He has laid forth. Tony Evans explains:
God rules absolutely over the affairs of men. He sits on the throne of the universe as Lord. Everything that happens comes about because He either directly causes it or consciously allows it. Nothing enters into history or could ever exist outside of history that does not come under the complete control of God.
We see this element of God’s character praised in the Scriptures repeatedly. In awe of God, Moses writes, “Who is like you, O Lord, among the gods? Who is like you, majestic in holiness, awesome in glorious deeds, doing wonders” (Ex 15:11)? The psalmist echoes these praises when he writes:
Who is like the Lord our God,
Who is enthroned on high,
Who humbles Himself to behold
The things that are in heaven and in the earth?
He raises the poor from the dust
And lifts the needy from the ash heap,
To make them sit with princes,
With the princes of His people.
He makes the barren woman abide in the house
As a joyful mother of children.
Praise the Lord!
(Psa 113:5–9).
Of course, the answer to these praise-filled questions is “no one!” God’s purposes will all point to His glory and will be maximized in giving Him glory because there is no greater pursuit or reason for any endeavor than for its end to be to the glory of God. In fact, “The unifying principle of Scripture is the glory of God as revealed in the variegated purposes revealed and yet to be revealed.” All that is “yet to be revealed” can be understood to be “according to His purpose.”
“Counsel” in verse 11 is the word “boulē” which carries an understanding of “will, resolve, purpose.” Concerning this word’s use in the Old Testament, Verbrugge writes that “It denotes one’s consideration that precedes a decision (e.g. Deut 32:28). It can even be found in the sense of wisdom (Prov 2:11; 8:12).” He goes on to state that “the word can also mean advice, whether good (Gen 49:6; 1 Ki. 12:8) or foolish (Ps 1:1; Isa 19:11).” In the New Testament, we see that this word means “the free decision of the will, which is prepared to carry it out.” So we have understood that prothesis sees a plan being laid out in order to be carried out, while boulē concerns itself with the decision of God for this plan to be so. While we cannot pinpoint exactly when this decision was made, we do know that God is the One Who made it and that it will come to pass as He has desired.
The final word that we will emphasize in Ephesians 1:11 is “will,” which is the word “thelēma” meaning “that which is purposed, intended, or willed—‘will, intent, purpose, plan.’” This would deal with the desire of God in any given situation. We have seen this word used by Paul in this chapter in verse 1, speaking of God’s will in making Paul an apostle, and in verse 9, speaking of the “mystery of His will,” which Paul reveals in verse 10 as being that all things will be united in Christ at the “fullness of times.” Regarding the word “thelēma,” Verbrugge notes that it “only rarely has a general sense.” This means that God’s desire or intent has a specific point, such as we see in God’s desire for Paul to be an apostle (1:1) and God’s intent being a mystery that was previously unknown, but is now made known in uniting all things in Christ (1:9-10).
So let’s summarize this concept so that we have a better understanding about what is taking place in Ephesians 1:11. Remember, Paul is not talking about justification salvation in this passage but blessings that are graciously bestowed at the moment of justification with their full realization coming at glorification salvation. Those in Christ have been assigned a portion in the administration of Christ. This portion was assigned when they came to be “in Christ.” The preappointment of the saints being assigned a portion in Christ’s administration was done by God, and the timing in which God did this preappointing is most probably considered as being when the saint believed and was placed “in Christ (this entire passage never says that this predestination took place before the foundation of the world). God preappointed this portion to the saints according to the plan that He has laid out (purpose), which will be accomplished in accordance with His desires and intent (will) as He has decided that they should reach their fulfillment (counsel).
To make this more digestible, the saints have been undeservingly given a gracious lot/portion in the plan of God to participate in His administration when all things are united in Christ. All of this will be done as God has desired, planned, and decided. God is in control and believers in Christ are undeserving beneficiaries of His wonderful plan!
Now we move into Ephesians 1:12.
The first issue that pops up in this verse is its contrast with verse 13 in the designations of “we” and “you also” that occurs. Many have supposed that this is a distinguishing point that Paul is making between Jewish Christians (of which Paul would be) and Gentile Christians (which would be assumed to be the primary makeup of the saints in Ephesus). This may be a possibility but is seem highly unlikely, especially in light of what Paul will later reveal in this letter regarding the mystery “that the Gentiles are fellow heirs and fellow members of the body, and fellow partakers of the promise in Christ Jesus through the gospel” (Eph 3:6). Paul’s point in Ephesians is that the glorious sacrifice of Jesus has reconciled both Jews and Gentiles in Himself and has created something new, which is the Church. He writes:
For He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, and might reconcile them both in one body to God through the cross, by it having put to death the enmity.
(Eph 2:14-16)
We see that the notion that Paul is making distinctions in 1:12-13, when his whole point is the abolishment of those distinctions in the cross of Christ makes this understanding implausible. In the New Bible Commentary, we find a solid understanding-
Most translations (notably NJB) and commentators see v 12 as distinguishing we Jews or Jewish Christians, first to hope in Christ, from you (13) Gentile Christians who came to faith later. But the ‘we’ throughout vs 3–10 refers to all believers (not just Jewish ones), and it does here too (see Lincoln). We should rather translate v 12, ‘in order that we who have first [i.e. now] hoped in Christ, may then [i.e. at the final tribunal] be to the praise of his glory’.
In finishing up our examination of this passage, we see that all of this moves towards the glorified end of the saints being to the praise of His glory. The Church is not just to praise the glory of God, but to be unto the praise of the glory of God. It is one thing to sing praises and pronounce glory upon the Almighty Creator, but it is another thing entirely for the riches of His glorious grace to be pouring over in the hearts and lives of the Church collective, giving notice to those things seen and unseen that YHWH Elohim in a God of grace beyond measure and compassion beyond understanding. It is one thing to adore the Savior, it is another thing to live in the light of His glory so that the Spirit conducts our walk and words. The Church exists on Earth to give glory to His Name and to point the world system to give Him glory as well. This is not by word only, but by deed, thoughts, and choices.
How are we doing as a whole in this matter? Do those around the Church give glory to God because of what they see in the Church? These thoughts may seem absurd to you as you read these questions, but don’t consider them lightly. This is a concept that we see occurring in Scripture (Rom 13:1; 1 Cor 14:23; Titus 3:1). For instance, in Acts 2, we read:
Day by day continuing with one mind in the temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart,
praising God and having favor with all the people. And the Lord was adding to their number day by day those who were being saved.
(Acts 2:46-47, emphasis added).
We also see in 1 Timothy 3 that after listing the qualifications of an overseer, Paul finishes the list in stating: “And he must have a good reputation with those outside the church, so that he will not fall into reproach and the snare of the devil” (1 Tim 3:7, emphasis added). The overseers of the church were to be the ones who set the tone for those that they were shepherding. They were to be of an upstanding moral character and above reproach even unto those outside of the church. Paul notes that the temptation at hand would be that the overseer would fall into disgrace, meaning publicly. From the barrage of horrid news stories from the past few decades, we can see that moral failure from the overseers of the Church have done nothing to draw this dying world closer to Christ. If anything, it has given the world a perfect excuse for not coming to know the Lord Jesus. This is a serious matter that the Church will answer for before the Judgment Seat of Christ (2 Cor 5:10).
One thing is for certain about Ephesians 1:11-12: These are wonderful and marvelous Truths, and for us to think that we understand them all is to kid ourselves. I am thankful for the words of J. Vernon McGee in commenting on this passage. He writes:
I really don’t grasp at all this tremendous statement God makes to us, but it causes me to be lifted from the seat in which I’m sitting and carries me right into the sky. Everything is mine! Christ belongs to me. Paul belongs to me. Even death may belong to me. All is mine. It is mine because He has given it to me. Christ is mine. God is mine. What an experience for us!
May God bless to our minds this glorious thought!