To hear that you are going to receive an inheritance is exciting, especially if you know that it will mean a substantial payment.  For some people receiving an inheritance has been life-changing.  Paul tells his readers that, as God’s people, they are going to receive the greatest possible inheritance.  Consider Ephesians 1:11-14 An inheritance guaranteed.

1. The inheritance secured

The present spiritual blessings that we enjoy in Christ are not all that the Lord has for us.  Paul now writes about the future aspect of salvation, which we will receive at the consummation.  Note v11 ‘In him also we have received an inheritance’ (ESV).  The focus is still on the work of Christ – by his death and resurrection the inheritance is secured.  Not only has the death of Christ secured cleansing from sin – it has secured eternal glory for the redeemed.  The Father ‘has qualified us to share in the inheritance of the saints in light’ (Colossians 1:12).  The reception of our inheritance will mark the completion of salvation.

2. The heirs provided

The two sides of salvation are spelled out:

            (i).  God’s predestination.  There is a strong stress in v11 on the sovereignty of God in providing those who will receive salvation.

            (ii).  The sinner’s response.  This maintains the biblical balance.  Our response results from the sovereign work of God, but is essential.  It is our duty when we hear the gospel.  Paul uses two terms in v12-13 – ‘hope…believed’.  This is a wholehearted commitment to the Christ proclaimed in ‘the word of truth’.  The biblical concept of ‘hope’ (v12) is one of certainty because of the trustworthiness of its object, Christ himself.  It looks to the future, to the reception of the inheritance.

3. The seal applied

This is an element in the vital ministry of the Holy Spirit: ‘Having believed, you were marked in him with a seal, the promised Holy Spirit’ (v13).  Every believer is sealed at conversion.  The significance of the seal includes:

            (i).  A mark of ownership.  The Spirit’s presence shows we belong to Christ (Romans 8:9).  He sets us apart as a holy people.  He marks us as heirs.

            (ii).  A mark of genuineness.  The Spirit’s presence is proof that the grace of God is at work in us.  He produces Christ-like character.  He enables us to have assurance of salvation and he is the ‘deposit’ (v14, ‘the down payment’) ‘guaranteeing what is to come’.

4. The purchase redeemed

All of this points to the consummation of God’s plan, when we will receive our full inheritance, ‘until the redemption of the purchased possession’ (v14).  The inheritance entails the enjoyment of the new creation in fellowship with God (Revelation 21:3).  The inheritance secured by Christ is indestructible (1 Peter 1:4-5), the work of a sovereign God (v11).

The plans of an infinite, eternal God are big plans, embracing the entire creation.  It is good for his people to think often about the greatness of this work, to deepen our appreciation of the grace of God and the scope of the salvation which has been provided for sinners in Christ.  We need to see that our personal salvation fits into the ‘big picture’ of the redeeming work of the Lord.  Consider Ephesians 1:7-10 Redemption accomplished.

1. The sacrifice Christ offered

Note v7 ‘In him we have redemption through his blood’.  God’s plan to provide a people for himself necessitates the death of Christ.  Sin has to be dealt with, not trivialised or ignored.  Sinners stand under the righteous wrath and just condemnation of a holy God (Romans 1:18).  The demands of his law must be satisfied if there is to be peace between God and sinners.  Hebrews 9:22 states the spiritual law that is based in God’s holy character: ‘without the shedding of blood there is no forgiveness’.  The OT sacrifices were temporary until the coming of the Son of God ‘to give his life as a ransom for many’ (Mark 10:45).  That sacrifice deals with the wrath of God, providing ‘a propitiation in his blood’ (Romans 3:25).  All of this flows from the grace of God – ‘in accordance with the riches of God’s grace’ (v7).

2. The salvation we receive

What results from the death of Christ for sinners?  We have ‘redemption’ (v7).  The root meaning is a ‘buying back’ – from imprisonment or slavery.  Sin is like a slave owner who holds sinners fast in a bondage we cannot break.  The blood of Christ secures our release and we are set free: ‘[Jesus Christ] who gave himself for us to redeem us from all wickedness’ (Titus 2:14).  This is explained further as ‘the forgiveness of sins’ – our debt is cancelled, the penalty due to our sins has been taken by Christ.  Pardon has been secured for every Christian and there is ‘no condemnation’ (Romans 8:1).  Full provision is also made for our life in Christ – ‘all wisdom and understanding’.  We have insight into God’s truth and the ability to apply and live out the truth.  Salvation involves a whole life to be lived for the Lord’s glory.

3. The supremacy God decrees

All is ultimately for God’s glory (v6).  Graciously he has revealed to us ‘the mystery of his will’ (v9), showing us the sweep of his eternal purpose.  Formerly hidden, it has now been revealed in Christ – ‘his good pleasure which he purposed in Christ’.  It is a great privilege to have such an insight into the mind of God.  The awe-inspiring, over-arching purpose of God is described in v10.  This shapes all that he does in his creation.  Note ‘the fulness of times’ (v10, lit).  With the death and resurrection of Christ, that fulness has arrived.  Step by step God has worked towards this point.  Satan’s best efforts have failed to thwart him.  God’s plan is for cosmic restitution under Christ – ‘to bring all things in heaven and on earth together under one head, even Christ’.  All things will be placed under him, either in joyful union or by unwilling subjugation.  This is already under way – v22 – Christ is over all, but God’s purpose involves the redemption of citizens for the kingdom.  When Christ returns, all enemies will be subdued, and the saints will rejoice in the King’s presence eternally.

Mention of ‘predestination’ evokes different responses.  Some want to avoid discussion of what they think is a difficult and divisive subject.  Others are ready for battle, to combat what they consider to be a thoroughly unbiblical idea.  Still others relish a debate about a doctrine they believe is the heart of biblical theology.  What we need to do is examine carefully and humbly what the Bible actually says.  Consider Ephesians 1:3-6 God’s sovereign choice.

1. The nature of God’s choice

Paul begins with resounding praise to the Triune God for ‘every spiritual blessing’ (v3).  He comes to a focus on God’s sovereign choice of unworthy sinners for the glory of redemption: ‘he chose us in him [Christ] before the creation of the world’ (v4).  Salvation originates in eternity, when God made provision for the salvation of a people for himself.  The key is ‘in him’.  This is covenant language – in the Covenant of Redemption Christ acts as the representative of those the Father has given him, undertaking to do all that is necessary for their salvation.  Thus in 1 Corinthians 15:22 we read ‘in Christ all will be made alive’.

2. The motive for God’s choice

There is nothing in sinners to attract God’s choice.  As with his choice of Israel, ‘it was because the Lord loved you’ (Deuteronomy 7:8).  So here, ‘In love he predestined us’ (v4-5).  We must trace salvation to the undeserved love of God (see 1 John 3:1).  This love led to action – the sending of the Son (John 3:16).  It is all about ‘the glory of his grace’ (v6, lit).  Thus the Father ‘did not spare his own Son’ (Romans 8:22).  No deeper explanation is possible than ‘the good pleasure of his will’ (v5).  Salvation is a gift of grace (2:8).

3. The effects of God’s choice

1. Holiness.  The outworking of grace in our lives is to enable us to be ‘holy and blameless in his sight’, joyfully keeping God’s law.  God calls us to Spirit-enabled holiness.
2. Adoption.  We are brought into God’s family, adopted as his sons’ (v5).  We have ‘the Spirit of sonship’ (Romans 8:15).  We share the father’s love for his beloved Son (v6).

4. The goal of God’s choice

The final goal of election is ‘the praise of his glorious grace’ (v6).  Every aspect of salvation manifests God’s glory.  Redeemed sinners will eternally demonstrate the grace of God that has transformed them (2:7).  They will be living testimonies to his work in and for us.

5. The response to God’s choice

The ‘praise of his glorious grace’ is not confined to the world to come – our present response should be one of praise to God’s name.  Paul is filled with rejoicing as he contemplates what God has done for his people (v1).  The doctrine of election does not feed our pride, but leads to humility and praise, filling us with a desire for greater holiness and faithful service.

In the course of serving Christ, Paul endured many hardships, in fulfilment of Christ’s words in Acts 9:16.  Paul lists his early sufferings for the name of Christ in 2 Corinthians 11:23ff – punishments, dangers, hardships – and there were many more to come.  On at least 2 occasions he was imprisoned in Rome.  Instead of showing self-pity and depression, Paul wrote letters to challenge and encourage various churches.  One letter from his first imprisonment (AD60 or 62), is Ephesians, a profound study of the eternal plan of God to save sinners, the unity of the church in Christ and the practical outworking of faith in spiritual warfare.  Consider Ephesians 1:1-2 Greeting faithful saints.

1. The author

‘Paul an apostle of Jesus Christ’ – he immediately identifies himself, with no mention of his imprisonment.  He is not seeking sympathy or boasting about his suffering for Christ.  Note his humility in 3:8 ‘less than the least’.  As an ‘apostle’ he belongs to the group selected by Christ as the foundation of the church in its NT form.  An apostle is a ‘sent one’, sent by the Head of the church.  As an ‘apostle of Jesus Christ’ Paul was sent by the Lord for a special work of evangelising and also for the writing of NT Scriptures.  His status was questioned by his enemies, who receive a strong response in Galatians 1 and 1 Corinthians 9:1 ‘Am I not an apostle?  Have I not seen Jesus our Lord?’  He is clearly thinking back to the Damascus road when he met the risen Christ and was commissioned as an apostle.  Note ‘of Jesus Christ’ – belonging to the Lord.  A true servant is concerned to glorify his Master, without any spiritual pride (see 1 Corinthians 3:5).  His position is ‘by the will of God’ – every servant is to accept willingly the place allocated by the Lord, learning and following his will.

2. The recipients

The letter may be a circular letter sent to several congregations in the area.  They are ‘the saints’ – a reference to every born-again Christian.  The word indicates that they are ‘set apart’ by God as his special people (see 1 Peter 2:9).  This holiness is to be expressed in a life lived according to God’s law.  The ‘faithful’ are best understood as ‘those who exercise faith’.  The Christian is one who puts faith entirely in Christ as Lord and Saviour (see 2:8).  Note ‘in Christ Jesus’ – faith unites us to Christ in his death and resurrection, so that we become part of his ‘body’, the church.  The recipients are at the same time ‘in Ephesus’ – in very ordinary situations.  When saved we are left in the world to serve the Lord (John 17:15).

3. The greeting

In his prayer Paul uses a Christian form of classical good wishes.  First ‘grace’ – free undeserved favour.  Grace saves (2:8) and equips for service (4:7).  We require a daily supply of grace for our every need.  Also ‘peace’ – the fundamental blessing of salvation. When justified, we have ‘peace with God’ (Romans 5:1).  Indeed ‘he himself is our peace’ (2:14).   This peace is an unchanging, objective fact, but we allow sin to disrupt our experience of peace and need regularly to seek that blessing.  There is only one source of these blessings: ‘God our Father and our Lord Jesus Christ’.  We should often pray in the way Paul does.

Whatever the crisis, it is usually the children who suffer most.  Whether in times of famine or in war and civil unrest, many suffer directly as victims or may be part of families that are torn apart.  We are also acutely aware of the abuse of children and the scars left by domestic conflict.  Throughout Scripture there is great concern for children and a high value put on them.  Consider Matthew 19:13-15 Blessing covenant children.

1. Parental concern for covenant children

Very different attitudes are evident in the disciples and those bringing children to Jesus.  The parents act out of faith, seeking his blessing and prayers (v13).  The children in question are very young (see Luke 18:15).  There is no rebuke from Jesus.  The parents’ concern is perfectly proper.  The disciples, however, ‘rebuked those who brought them’.  Perhaps they thought that children were beneath Jesus’ concern or they may not have wanted their discussions with Jesus interrupted.  Jesus in turn rebukes the disciples – ‘Let the little children come to me’ (v14).  The parents’ concern reflects his concern, and should be the concern of all of the Lord’s people.  Such loving concern is both a duty and a privilege.

2. Spiritual privileges of covenant children

These are the children of God’s people – covenant children.  The OT shows clearly that God’s covenant embraces the children of his people (Genesis 17:7).  Believers in the NT are in the same covenant and their children enjoy the same privilege.  Note Jesus’ statement, ‘the kingdom of heaven belongs to such as these’ (v14).  2 great privileges are included:

1. They are citizens of the Kingdom.  At least some of these children were regenerate, the Spirit having implanted new spiritual life in them.  Such was John the Baptist (Luke 1:15, 44).  The Lord is not saying that this is the case with all of these infants.  Regarding the faith that saves, where new life has been implanted, the response of faith will become evident as the child grows up.  The sin they are born with needs to be forgiven.
2. They are members of the Church.  All covenant children are to be counted as within the circle of the covenant – only through time will it become apparent if they have not experienced the saving grace of God.  They are to receive the sacrament of initiation – circumcision in the OT and baptism in the NT.  We baptise covenant children because of what they are, not in order to make them something.  They have the responsibility to accept the obligations of God’s covenant by faith in Christ and make profession of faith.

3. Loving ministry to covenant children

Jesus ‘placed his hands on them’ (v15) – symbolic of blessing them.  The Church, as well as parents, has the duty and responsibility of ministering to covenant children:

1. Prayer, seeking that they will come to faith and will lovingly serve the Lord.
2. Teaching, supplementing parental instruction, grounding them in God’s truth.
3. Example, providing consistent models of living out God’s truth in daily life.

These are great tasks that should drive us to prayer for the Spirit’s enabling and grace.