In this series so far, we’ve covered the following passages that directly relate to TULIP: Ephesians 1:3-6 (U), I Thessalonians 5:23-24(P), Jude 1:24 (P),  John 10:26-30 (U, I, P), I Peter 1:4-5 (P), Acts 13:48 (U, I),  John 6:44-45 (T, U, I, P), Romans 3:9-12 (T), and I Corinthians 2:14 (T).  Here we continue with another passage.

The Text

Romans 9:10-24 – “Not only that, but when Rebekah had conceived children by one man, our ancestor Isaac – even before they were born or had done anything good or bad (so that God’s purpose in election would stand, not by works but by his calling) – it was said to her, “The older will serve the younger,” just as it is written: “Jacob I loved, but Esau I hated.” What shall we say then? Is there injustice with God? Absolutely not! For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” So then, it does not depend on human desire or exertion but on God who shows mercy.  For the scripture says to Pharaoh: “For this very purpose I have raised you up, that I may demonstrate my power in you, and that my name may be proclaimed in all the earth.” So then, God has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. You will say to me then, “Why does he still find fault? For who has ever resisted his will?” But who indeed are you – a mere human being – to talk back to God? Does what is molded say to the molder, “Why have you made me like this?” Has the potter no right to make from the same lump of clay one vessel for special use and another for ordinary use? But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction?And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory – even us, whom he has called, not only from the Jews but also from the Gentiles?” – Paul (NET Bible)

Relevance

The significance of this text in relation to the Doctrines of Grace is that this passage shows the gracious election of God demonstrated to one individual and not the other. The text clearly shows that this is not on the basis of what God forsaw, but rather on the basis of God’s will. He made the choice, and he made it before they were born or did anything good or bad. It could not have been contingent on what God forsaw into the future because God would have just forseen a bunch of sin. And besides, the text explicitly says it did not depend on “human desire or exertion”.  The clay, a mere human being, has no right to accuse the potter of being unfair.  This very directly relates to the U in TULIP.

Historical Comments On It

• “He now begins to ascend higher, even to show the cause of this difference, which he teaches us is nowhere else to be found except in the election of God….the grace of God was not effectual in them all; and hence that they, who enjoy the favor of God, are the children of the promise. But how it thus happened, he has been either silent or has obscurely hinted. Now indeed he openly ascribes the whole cause to the election of God, and that gratuitous, and in no way depending on men; so that in the salvation of the godly nothing higher….must be sought than the goodness of God, and nothing higher in the perdition of the reprobate than his just severity….he shows, that God in making a difference could not have had any regard to works, for they were not yet done. Now they who argue on the other side, and say, that this is no reason why the election of God should not make a difference between men according to the merits of works, for God foresees who those are who by future works would be worthy or unworthy of his grace, are not more clear-sighted than Paul, but stumble at a principle in theology, which ought to be well known to all Christians, namely, that God can see nothing in the corrupt nature of man, such as was in Esau and Jacob, to induce him to manifest his favor. When therefore he says, that neither of them had then done any good or evil, what he took as granted must also be added, — that they were both the children of Adam, by nature sinful, and endued with no particle of righteousness….Since the purpose of God according to election is established in this way, — that before the brothers were born, and had done either good or evil, one was rejected and the other chosen; it hence follows, that when any one ascribes the cause of the difference to their works, he thereby subverts the purpose of God. Now, by adding, not through works, but through him who calls, he means, not on account of works, but of the calling only; for he wishes to exclude works altogether. We have then the whole stability of our election inclosed in the purpose of God alone: here merits avail nothing, as they issue in nothing but death; no worthiness is regarded, for there is none; but the goodness of God reigns alone. False then is the dogma, and contrary to God’s word, — that God elects or rejects, as he foresees each to be worthy or unworthy of his favor.” – John Calvin (1509-1564)
• “The apostle, having asserted the true meaning of the promise, comes here to maintain and prove the absolute sovereignty of God, in disposing of the children of men, with reference to their eternal state. And herein God is to be considered, not as a rector and governor, distributing rewards and punishments according to his revealed laws and covenants, but as an owner and benefactor, giving to the children of men such grace and favour as he has determined in and by his secret and eternal will and counsel….If God, in dealing with the children of men, do thus, in an arbitrary manner, choose some and refuse others, may it not be suspected that there is unrighteousness with him? This the apostle startles at the thought of: God forbid! Far be it from us to think such a thing; shall not the judge of all the earth do right?…..All God’s reasons of mercy are taken from within himself. All the children of men being plunged alike into a state of sin and misery, equally under guilt and wrath, God, in a way of sovereignty, picks out some from this fallen apostatized race, to be vessels of grace and glory. He dispenses his gifts to whom he will, without giving us any reason: according to his own good pleasure he pitches upon some to be monuments of mercy and grace, preventing grace, effectual grace, while he passes by others. The expression is very emphatic, and the repetition makes it more so: I will have mercy on whom I will have mercy. It imports a perfect absoluteness in God’s will; he will do what he will, and giveth not account of any of his matters, nor is it fit he should…..Whatever good comes from God to man, the glory of it is not to be ascribed to the most generous desire, nor to the most industrious endeavour, of man, but only and purely to the free grace and mercy of God…..Wherein the holy happy people of God differ from other people, it is God and his grace that make them differ. Applying this general rule to the particular case that Paul has before him, the reason why the unworthy, undeserving, ill-deserving Gentiles are called, and grafted into the church, while the greatest part of the Jews are left to perish in unbelief, is not because those Gentiles were better deserving or better disposed for such a favour, but because of God’s free grace that made that difference. The Gentiles did neither will it, nor run for it, for they sat in darkness ” – Matthew Henry (1662-1714)
• “Jacob and Esau were under all considerations upon an equal foot, were just in the same situation and condition, when the one was loved and the other hated; or in other words, when the one was chosen, and the other rejected; they were neither of them as yet born, and had they been born, their birth and parentage could have been no reason why one was chose and the other not, because in both the same; nor had the one performed a good action, or the other an evil one; so that Jacob was not loved for his good works, nor Esau hated for his evil ones; which confirms the truth of this doctrine, that the objects of predestination, whether to life or death, are alike, are in the same situation and condition: whether they are considered in the corrupt mass, or as fallen, they are all equally such, so that there could not be any reason in them, why some should be chosen and others left; or whether in the pure mass, antecedent to the fall, and without any consideration of it, which is clearly signified in this passage, there could be nothing in the one, which was not in the other, that could be the cause of such a difference made: so that it follows, that works neither good nor evil are the causes moving God to predestinate, whether to life or death; good works are not the cause of election to eternal life, for not only, this act of distinguishing grace, passed before any were done, but also these are fruits, effects, and consequence of it, and so cannot be the causes thereof….the decree of God, which is entirely free, and depends upon his own will and choice, stands firm and immutable, and is not to be disannulled by earth or hell, for it stands not on the precarious foot of works….God is not unrighteous in his nature; nor in any of his ways and works; nor in this, in choosing some and rejecting others. There is no unrighteousness with God in that part of predestination, commonly called election; for this is neither an act of justice, nor injustice; not of justice, but of grace and mercy…[it]…is what God was not obliged to do; wherefore to choose some and not others, is no act of injustice; for injustice is a violation of justice, which has no place in this affair: if it is an act of injustice, it must be either to them that are chosen, or to them that are not; not to them that are chosen, to them it is an act of favour and good will, they are chosen to grace and glory, to holiness here, and happiness hereafter; not to them that are passed by, because they had no right nor claim to the grace and glory ” – John Gill (1697 -1771)
• “…[quotes 'Or had done anything good or bad']…The reason for introducing these words is stated in the next clause. It was to show that the basis of choice was not in them but in God; and this is the main point about the doctrine of election, whether the choice relates to privileges of the external theocracy or to the spiritual and eternal blessings of the kingdom of Christ.” -Charles Hodge (1797-1878)
• “Romans 9 is therefore not an abstract discussion of predestination, but a concrete argument answering a concrete and practical question…..Throughout the ages, God has always maintained the prerogative of election…..Even among national Israel, God has exercised his right to elect one and reject another even before their birth…God is completely free in showing mercy (vv. 14-21), and if he were merely to be just, no one would be chosen (vv. 22-23)” – Michael Horton (1964-Present)
• “The manifold attempts to get around this passage….Suffice it to say that the attempt to turn this passage into a mere commentary on national privilege completely and utterly misses the point of Romans 9:5-6 and the intensely personal application of 9:10-24. In verse 16 the application is personal and singular, not national. When the passage is allowed to speak for itself, it speaks of unconditional election in the plainest of terms. It is God’s mercy, not man’s will or effort that determines the outcome of salvation.” – James White (1962-Present)

In this series so far, we’ve covered the following passages that directly relate to TULIP: Ephesians 1:3-6 (U), I Thessalonians 5:23-24(P), Jude 1:24 (P),  John 10:26-30 (U, I, P), I Peter 1:4-5 (P), Acts 13:48 (U, I),  John 6:44-45 (T, U, I, P), and Romans 3:9-12 (T).  Here we continue with another passage.

The Text

I Corinthians 2:14 – “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.”” – Paul (NET Bible)

Relevance

Some translations use “natural man” instead of “unbeliever” here.  The significance of this text in relation to the Doctrines of Grace is that this passage shows us the way man’s depravity prevents them from understanding spiritual things and the way the fall has prevented humans from thinking objectively and accurately about spiritual things, apart from divine intervention. This text leads us to the conclusion that it would be impossible for natural man to make “the right spiritual choice” apart from the intervention of the Spirit of God.  It relates very directly to the T in TULIP.

Historical Comments On It

• “Paul here tacitly imputes it to the pride of the flesh, that mankind dare to condemn as foolish what they do not comprehend, he at the same time shows how great is the weakness or rather bluntness of the human understanding, when he declares it to be incapable of spiritual apprehension. For he teaches, that it is not owing simply to the obstinacy of the human will, but to the impotency, also, of the understanding, that man does not attain to the things of the Spirit. Had he said that men are not willing to be wise, that indeed would have been true, but he states farther that they are not able. Hence we infer, that faith is not in one’s own power, but is divinely conferred. Because they are spiritually discerned That is, the Spirit of God, from whom the doctrine of the gospel comes, is its only true interpreter, to open it up to us. Hence in judging of it, men’s minds must of necessity be in blindness until they are enlightened by the Spirit of God.  Hence infer, that all mankind are by nature destitute of the Spirit of God: otherwise the argument would be inconclusive. It is from the Spirit of God, it is true, that we have that feeble spark of reason which we all enjoy; but at present we are speaking of that special discovery of heavenly wisdom which God vouchsafes to his sons alone.” – John Calvin (1509-1564)
• “Men unsanctified receive not the things of God. The understanding, through the corruption of nature by the fall, and through the confirmation of this disorder by customary sin, is utterly unapt to receive the rays of divine light; it is prejudiced against them. ” – Matthew Henry (1662-1714)
• “his understanding, which is shut unto them, must be opened by a divine power” – John Gill (1697 -1771)
• “He lays the axe at the root of the trees, and doing so, he perceives only two classes of men—the natural and the spiritual. Under the term “natural,” the apostle includes all those persons who are not partakers of the Spirit of God; it matters not how excellent, how estimable, how intelligent, how instructed they may be. If the Spirit of God hath not given to them a new and higher nature than they ever possessed by their creature birth, he puts them all down at once in the list of natural men. They are what they are by nature….These things which are so important, that you should neglect everything else to attend to them, are by you thought folly; these eternal realities, compared with which the world’s highest interests are but as unsubstantial shadows, you pass by as being idle dreams and doubtless they are dreams to you, because you, still being in your natural estate, do not, cannot, will not, receive the things of the Spirit of God…..So is it with the natural man. He lacks the organs, he has no ear of faith, no eye of faith, and he cannot therefore receive the things of God; they are foolishness to him.But more than this—not only does he lack taste and lack organs, but he actually lacks the nature which could appreciate these things.” -Charles Spurgeon (1834-1892)
• “But by total depravity, or total incapability, we also mean that man cannot change his fundamental preference for sin and self……Read this chapter very carefully and you will find that the apostles entire case is that the natural person, this person who is in the condition of the flesh, not only cannot change his nature, but also has no understanding or appreciation of spiritual truth.” – D. Martyn Lloyd-Jones (1899-1991)
• “One of the clearest passages teaching the inability of natural man to understand the things of God is I Corinthians 1 and 2…The reason that brilliant minds do not accept Christianity is that all minds are blind, unless they are regenerated…[quotes passage]…In other words, without the Holy Spirit one is not able to understand the things of God.” – Edwin H. Palmer (?-?)
• “There is a fundamental incapacity in the natural man. He does not accept the things of the Spirit of God (willful rejection), for they are foolishness to him. Why are they foolishness? Because he is not a spiritual man. He cannot (not ‘does not’ or ‘normally chooses not to’) understand them. This is another phrase of inability….This is not to say that there are not unregenerate, unsaved men who understand the outlines of Christian theology….What it does mean is that there is no unregenerate man who spiritually accepts, understands, and knows the things of God. They exist on a level he cannot access, the spiritual level, and he is spiritually dead.” – James White (1962-Present)

In this series so far, we’ve covered the following passages that directly relate to TULIP: Ephesians 1:3-6 (U), I Thessalonians 5:23-24(P), Jude 1:24 (P),  John 10:26-30 (U, I, P), I Peter 1:4-5 (P), Acts 13:48 (U, I), and John 6:44-45 (T, U, I, P).  Here we continue with another passage.

The Text

Romans 3:9-12 – “What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin,  just as it is written:“There is no one righteous, not even one, there is no one who understands,there is no one who seeks God. All have turned away,together they have become worthless; there is no one who shows kindness, not even one.”” – Paul (NET Bible)

Relevance

The significance of this text in relation to the Doctrines of Grace is that this passage shows us man’s depravity and inability to come to spiritual good on his own and his need for the sovereign act of God in order to seek Him.  It relates very directly to the T in TULIP.

Historical Comments On It

• “…there is no doubt but that the character of men is described in those words, in order that we may see what man is when left to himself; for Scripture testifies that all men are in this state, who are not regenerated by the grace of God. The condition of the saints would be nothing better, were not this depravity corrected in them: and that they may still remember that they differ nothing from others by nature, they do find in the relics of their flesh (by which they are always encompassed) the seeds of those evils, which would constantly produce fruits, were they not prevented by being mortified; and for this mortification they are indebted to God’s mercy and not to their own nature. We may add, that though all the vices here enumerated are not found conspicuously in every individual, yet they may be justly and truly ascribed to human nature” – John Calvin (1509-1564)
• “The fault lies in the corruption of the understanding; that is blinded, depraved, perverted. Religion and righteousness have so much reason on their side that if people had but any understanding they would be better and do better. But they do not understand. Sinners are fools….Those may justly be reckoned to have no understanding that do not seek after God. The carnal mind is so far from seeking after God that really it is enmity against him….Even in those actions of sinners that have some goodness in them there is a fundamental error in the principle and end.” – Matthew Henry (1662-1714)
• “There is none righteous as Adam was, in a state of innocence; for all have sinned, and are filled with unrighteousness, and are enemies to righteousness; none are righteous by their obedience to the law of works; nor are there any righteous in the sight of God, upon the foot of their own righteousness, however they may appear in their own eyes, and in the sight of others; nor are any inherently righteous, for there is none without sin… they have no understanding of things spiritual; no spiritual knowledge of God; no true sense of themselves, their sin and misery; nor do they truly know the way of salvation by Christ; nor have they any experience of the work of the Spirit of God upon their souls; nor any experimental knowledge of the doctrines of the Gospel: no man can understand these of himself….for so men being corrupted by sin, are of no use, service, and advantage to God, to men, or to themselves; but, on the contrary, nauseous to God, and to all that are good, and hurtful to themselves and others…There is none that can do good in a spiritual manner, without the grace of God, strength from Christ, and the assistance of the Spirit” – John Gill (1697 -1771)
• “This is a declaration of the universal sinfulness of men…..Blinded by sin to the perfections and loveliness of God and truth, they have turned from the way which he has prescribed….they have no correct apprehension of God….This depravity is universal.” -Charles Hodge (1797-1878)
• “Paul summarizes the condition of every human being apart from the grace of God in Jesus Christ….This is a serious, indeed a devastating picture of the race, because it portrays human beings as unable to do a single thing either to please, understand, or seek after God. Sin corrupts the heart, the mind, and the will….According to Romans 3, no one unaided by God 1) has any righteousness by which to lay a claim upon God, 2) has any true understanding of God, 3) seeks God.” – James Montogmery Boice (1938-2000)
• “Our problem with sin is that it is rooted in the core of our being. It permeates our hearts. It is because sin is at our core and not merely at the exterior of our lives” – R.C. Sproul (1939-Present)
• ” [I]t is the bent of our nature to exalt our capacities, not to honestly recognize our limitations. But while many are willing to confess the universal existence of sin, it is the universal debility sin brings that is so offensive to the world’s religion and the natural man. Paul asserts that there are none who seek after God…Yet, if there is no God-seeker, how can anyone be saved? Because there is a sinner-seeker, a Savior….That is the vast differences between man’s religions and the Christian faith: One is focused upon man and his abilities…one upon God and His” – James White (1962-Present)

The Text

I Thessalonians 5:23-24 – “Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ. He who calls you is trustworthy, and he will in fact do this.” (Paul, NET Bible)

Relevance

The significance of this text in relation to the Doctrines of Grace is that this passage shows us God’s commitment to (and trustworthiness in) sovereignly preserving His children to the very last day. It relates very directly to the P in TULIP.

Historical Comments On It

• “Hence our calling ought to be held by us as an evidence of everlasting grace, for he will not leave the work of his hands incomplete. ” – John Calvin (1509-1564)
• “Two things the apostle mentions as the ground of confidence that the above petition, would be heard and answered….that God would wholly sanctify them, and preserve the whole of them blameless to the coming of Christ; and they are the faithfulness of God, and the effectual calling of his saints. God is faithful to his word, his covenant and promises; he has promised to sanctify and cleanse his people from all their sins, and to preserve them safe to his kingdom and glory…and the effectual calling is a sure pledge of glorification; whom God calls he justifies and glorifies; as sure as he gives grace, he will give glory; and whom he calls to his eternal glory, he will make perfect, stablish, strengthen, and settle” – John Gill (1697 -1771)
• “Where the good work of grace is begun, it shall be carried on, be protected and preserved; and all those who are sanctified in Christ Jesus shall be preserved to the coming of our Lord Jesus Christ. And because, if God did not carry on his good work in the soul, it would miscarry, we should pray to God to perfect his work, and preserve us blameless….The kindness and love of God had appeared to them in calling them to the knowledge of his truth, and the faithfulness of God was their security that they should persevere to the end; and therefore, the apostle assures them, God would do what he desired; he would effect what he had promised; he would accomplish all the good pleasure of his goodness towards them. Note, Our fidelity to God depends upon his faithfulness to us.’” – Matthew Henry (1662-1714)
• “I hope you begin to feel what this means for the foundations of your assurance. It means that every successive step of your salvation is rooted in the certainty of all the steps that have gone before. Your sanctification is rooted in your call and guaranteed by your call. Your call is rooted in the death of Christ for sinners. The death of Christ is rooted in predestination and predestination is rooted in election. Once you feel yourself caught up in this great, objective, God-wrought salvation, you know yourself loved with an omnipotent, everlasting, electing, predestining, atoning, calling, sanctifying, saving love. And you sing, ‘God is faithful. He will do it!’” – John Piper (1946-Present)
• “You know what Paul is saying? He’s saying a prayer and he says here I know it will get answered…God has to sanctify you, He has to preserve you, He has to make you without blame at the coming of Jesus. Why? He promised, faithful is He who calls you. That’s God. God is faithful. God is faithful….in 1 Corinthians 10. ‘God is faithful who will not allow you to be tempted above that you are…what?…able,’ therefore you will never lose your salvation. He’ll be faithful to keep you from ever being tempted to the point that you could. Don’t have any fear about the end, don’t have any fear about the ultimate sanctification, don’t have any fear about the ongoing continuing persevering sanctifying work of God, He promised it, He will do it…faithful is He who calls you. Again that’s the efficacious call to salvation. When He called you, He’ll do it. He does what He says. Scripture is loaded with testimony to the faithfulness of God. So the Christian can be certain of his perseverance. His salvation is secure. God graciously calls. Then God supplies the grace to believe. Then God supplies the grace to persevere and be kept for the glory of the final sanctification.” – John MacArthur (1939-Present)

The Text

Jude 1:24 – “Now to the one who is able to keep you from falling, and to cause you to stand, rejoicing, without blemish before his glorious presence,” (NET Bible)

Relevance

The significance of this text in relation to the Doctrines of Grace is that this passage shows us the way God is powerful enough to be able to keep his people from falling and He fully capable of presenting believers without blemish before His presence.  So, not only is it God’s will that believers not fall, He is also sovereign enough to carry that out to its completion before His glorious presence. It relates very directly to the P in TULIP.

Historical Comments On It

• “but he speaketh here of such a power as is engaged by promise and office. Christ, who is the guardian of believers, hath received a charge concerning them, and is to preserve them from total destruction.” – Thomas Manton (1620-1677)
• “The people of God are liable to falling into temptation, into sin, into errors and mistakes, from an exercise of grace, or from a degree of steadfastness in Gospel truths, and even into a final and total apostasy, were it not for divine power; and they are not able to keep themselves. Adam, in his state of innocence, could not keep himself from falling; nor could the angels, many of whom fell, and the rest are preserved by the grace of God; wherefore, much less can imperfect sinful men keep themselves, they want both skill and power to do it; nor can any, short of Christ, keep them, and it is his work and office to preserve them; they were given to him with this view, and he undertook to do it; and sensible sinners commit themselves to him, as being appointed for that purpose; and this is a work Christ has been, and is, employed in, and he is every way qualified for it: he is “able” to do it, for he is the mighty God, the Creator and upholder of all things; and as Mediator, he has all power in heaven and in earth; instances of persons kept by him prove it; and there is such evidence of it, that believers may be, and are persuaded of it: and he is as willing as he is able; it is his Father’s will he should keep them, and in that he delights; and as he has undertook to keep them, he is accountable for them; besides, he has an interest in them, and the greatest love and affection for them; to which may be added, that the glory of the Father, Son, and Spirit, in man’s salvation, depends on the keeping of them: and what he keeps them from is, from falling by temptations, not from being tempted by Satan, but from sinking under his temptations, and from being devoured by him; and from falling by sin, not from the being or commission of sin, but from the dominion of it, and from the falling into it, so as to perish by it” – John Gill (1697 -1771)
• “[T]here is nothing in the universe that can separate the elect from the love of God. The One who chose to save you ‘is able to keep you from stumbling, and to make you stand in the presence of His glory blameless with great joy’” – John MacArthur (1939-Present)
• “Our security is rooted in God’s daily keeping, not our past decisions.” – John Piper (1946-Present)

In this series so far, we’ve covered Ephesians 1:3-6, John 10:26-30, I Peter 1:4-5, and John 6:44-45.  Here we continue with another passage.

The Text

Acts 13:48 – “When the Gentiles heard this, they began to rejoice and praise the word of the Lord, and all who had been appointed for eternal life believed.” – Luke (NET Bible)

Relevance

The significance of this text in relation to the Doctrines of Grace is that this passage shows us God’s electing grace wherein believers were chosen, and how all of those who were first appointed to eternal life subsequently believe.   It shows that God does not elect on the basis of some forseen faith, but rather faith proceeds out of election. It relates very directly to the U and I in TULIP.

Historical Comments On It

• “For it is a ridiculous cavil to refer this unto the affection of those which believed, as if those received the gospel whose minds were well-disposed. For this ordaining must be understood of the eternal counsel of God alone. Neither doth Luke say that they were ordained unto faith, but unto life; because the Lord doth predestinate his unto the inheritance of eternal life. And this place teacheth that faith dependeth upon God’s election. And assuredly, seeing that the whole race of mankind is blind and stubborn, those diseases stick fast in our nature until they be redressed by the grace of the Spirit, and that redressing floweth from the fountain of election alone….For he doth not begin to choose us after that we believe; but he sealeth his adoption, which was hidden in our hearts, by the gift of faith, that it may be manifest and sure….Therefore, let us hold and mark that which Luke saith, that those were ordained before unto life, who, being in-grafted into the body of Christ by faith, do receive the earnest and pledge of their adoption in Christ. Whence we do also gather what force the preaching of the gospel hath of itself. For it doth not find faith in men, save only because God doth call those inwardly whom he hath chosen, and because he draweth those who were his own before unto Christ” – John Calvin (1509-1564)
• “faith is not the cause, or condition of the decree of eternal life, but a means fixed in it, and is a fruit and effect of it,” – John Gill (1697 -1771)
• “the demonstrative part of [the greek word for 'all who'] must be the subject of the first verb, and the relative part the subject of the second. Hence it is impossible to render ‘those who believed were appointed’ ” – Horatio B. Hackett (1808-1875)
• ” He says that those who have been appointed to eternal life believe. This divine appointment precedes and brings about the act of faith. God has appointed them to eternal life, and they believe. Obviously, this statement touches upon not only unconditional election, but upon irresistible grace as well…A survey of published English translations shows that there is really no question about how this passage should be translated. ” – James White (1962-Present)
• “Here is the explicit statement of the doctrine of election by Luke. The Greek word tetagmenoi, which is translated as ordained (KJV, ASV, RSV), appointed (NKJV, NASB, Berkeley) and destined (JB) is the passive form of the verb tasso which (as might be expected) means to ordain, or to appoint. The fact that the verb is passive indicates that these people did not ordain themselves but were chosen by an outside agent—God the Father. These people believed in Christ because God first appointed them to eternal life. Luke, by the Holy Spirit, is stating in unambiguous terms why some people believe and others disbelieve. The difference is not that some people are smarter, wiser, or more holy than others, but that God has chosen or ordained some to life and passed by the rest. ” – Brian Schwertley (?-?)

The Text

Ephesians 1:3-6 – “Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ. For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love.  He did this by predestining us to adoption as his sons through Jesus Christ, according to the pleasure of his will –  to the praise of the glory of his grace that he has freely bestowed on us in his dearly loved Son.” – Paul (NET Bible)

Relevance

The significance of this text in relation to the Doctrines of Grace is that this passage shows us God’s electing grace wherein believers were chosen before the foundation of the world, a predestination which is conditioned upon the pleasure of his will, and nothing in the believers themselves.    It relates very directly to the U in TULIP.

Historical Comments On It

• “If or so long as God lets us alone in our own natural state we can do nothing but all manner of wickedness, because there is such great corruption and perversity in man s nature that all that men ever think of doing is contrary to God’s righteousness. Therefore there is no other way but to be changed by God. And whence comes this change but only through the grace that we spoke of, namely, that he elected and chose us for his children before we were born into the world. .” – John Calvin (1509-1564)
• “a blessing provided and secured in the covenant of grace; and is of persons to an inheritance, to which they have no legal right; and is entirely free, there being no need on the adopter’s part, and no worth on the part of the adopted: or rather the inheritance they are adopted to; which exceeds all others, is incorruptible, undefiled, and fades not away; and lies among the saints in light, and belongs to all the children of God: and this they are predestinated unto by God the Father, who takes them into his family, puts them among the children….the will of God is the rule of all his actions, and of all his acts of grace and goodness; and the good pleasure of it appears in the predestination of men to grace and glory: and from hence it is manifest, that foreseen faith, holiness, and good works, are excluded from being the moving cases of predestinating grace; and that it is wholly to be resolved into the good will and pleasure of God” – John Gill (1697 -1771)
• “By sovereign will, by sovereign decree He chose thosewho were to be the member of His body totally apart from the will of any man, totally apart from any human consideration and purelyon the basis of His own will. Notice at the end of verse 5, according again to the good pleasure of what? His will. His will…[further quotes from Eph 1.]….God freely, independently, unaffected by any human work, or any human choice, chose us to be included in His body. ” -  John MacArthur (1939-Present)
• “What this text says very clearly is that God chose particular kinds of people to be in the church. He did not just choose the church and leave its composition to man. He chose foolish individuals and called them into Christ. He chose some weak individuals and called them into Christ. He chose some low and despised individuals and called them into Christ. So that no one might boast in anyone but the Lord….Before the creation of the universe God thought of me. He fixed his gaze on me and chose me for himself. He did not choose me because I was already in Christ of my own doing, but that I might be in Christ. He did not choose me because he saw me as a believer, but so that I might become a believer. He did not choose me because I chose him, but so that I might choose him. He did not choose me because I was holy or good but so that I might become holy and good. ” – John Piper (1946-Present)