“1 Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: 2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8 Wherein he hath abounded toward us in all wisdom and prudence; 9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10 That in the dispensation of the fulness of times {the New Genesis} he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 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: 12 That we should be to the praise of his glory, who first trusted in Christ. 13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory” (Ephesians 1:1-14).

     The whole doctrine of election is found “in Christ.” Jesus Christ, the God/man, is the foundation of the doctrine of election. This goes beyond the propitiation of God’s wrath and the justification of sinners “by grace through faith.” This goes beyond the means (“by grace”) and the method (“through faith”). These aspects of Christ’s redemptive work open a “door” of salvation into “the regeneration” (New Genesis) “in Christ.” Being removed from the condemned Adamic creation is not the end of the New Covenant “in Christ.” This is merely the beginning of “our so great salvation.” Being “born again” is a removal from one existence (the “darkness” of the Adamic curse) and an entrance into a new existence (the “light” of the New Genesis). Throughout the Ages, Jesus (the Promised One) has been the promised “door” into the New Genesis.

“1 Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2 But he that entereth in by the door is the shepherd of the sheep. 3 To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5 And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6 This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. 7 Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8 All that ever came before me are thieves and robbers: but the sheep did not hear them. 9 I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10 The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. 11 I am the good shepherd: the good shepherd giveth his life for the sheep. 12 But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13 The hireling fleeth, because he is an hireling, and careth not for the sheep. 14 I am the good shepherd, and know my sheep, and am known of mine. 15 As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd” (John 10:1-16).
  

      John 10:1-6 is a critical text to understanding the doctrine of election. It cannot be understood apart from its historical context. Here, the historical context is absolutely critical to accurate exegesis. The text lies within a period of historical transitioning from the Dispensation of Law to the Dispensation of Grace. At the time of Christ’s arrival upon the scene of history and the beginning of His ministry at the age of 30, the nation had been led into apostasy by the apostate priesthood of Israel (the “Scribes and Pharisees,” Matt 23:13-32). Yet, there were many individuals within the nation of Israel that were saved “by grace through faith.” These comprise the group that Christ refers to as the “sheepfold,” referring to spiritual Israel or “the regeneration” (those trusting in the Promised One; Rom 9:8 and Gal. 3:6-16; although only positionally regenerated and justified at this point in history of the writing of the Gospel of John).

     There were also lost Jews within the nation of Israel that thought they were within the “sheepfold” due to their genealogical connection to Abraham (Rom. 9:7), but, in reality, entered “not by the door {Christ} into the sheepfold.” In other words, they were really not part of “the regeneration” or the “sheepfold.” They sought entrance to the “sheepfold” through the door of genealogical connection to Abraham. This is what the apostate religious leaders of Israel were teaching. These individuals are those Christ refers to by the words “climbeth up some other way” (John 10:1). The only “door” that could truly bring the sinner into the “sheepfold” of “the regeneration” was the “door” of faith in the Promised One.

      We have a tendency to see the “sheepfold” through the eyes of modern examples. We think of a “sheepfold” as an area surrounded by a fenced area separated by some distance from the Shepherd’s living quarters. The word “sheepfold” at the time of Christ referred to a courtyard surrounded by a wall and often directly connected to the living quarters. In areas away from a city or a residence, the “sheepfold” was often a cave or recessed area in a hillside. The Shepherd would sleep in the opening to guard the sheep inside. He became the door of entrance into the Sheepfold. This is where the sheep were brought for the night. This would parallel what Christ refers to in John chapter fourteen. The “sheepfold” does not refer to national Israel. The “sheepfold” refers to spiritual Israel (i.e., saved Jews) that were positionally regenerated “by grace through faith” in the Promised One.

“1 Let not your heart be troubled: ye believe in God, believe also in me. 2 In my Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. 3 And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also” (John 14:1-3).

     The “shepherd” would need to enter the “sheepfold” (“the regeneration”) in the same way as the sheep. He would need to die, be resurrected, and be glorified to become the New Federal Head of “the regeneration” (the New Genesis). Therefore, His death, burial, resurrection and, glorification made Him the ��firstborn�� from the dead into “the regeneration.” Since Jesus was without sin, His death was vicariously offered to propitiate God’s wrath upon sin, opening the “door to whosoever will” to enter into “the regeneration” “by grace through faith” in Christ’s “finished” work of redemption and reconciliation. Therefore, Christ becomes both the Shepherd and the “door” into the “sheepfold” (“the regeneration”).

     Christ is the “firstborn” of “the regeneration.” God’s foreknowledge regarding election is the foreknowledge of all those throughout the Ages that would trust in the Promised One of Genesis 3:15 Who was born into humanity to crush the “head” (Federal Headship) of Satan taken from Adam through Eve’s deception. These believers are the “other sheep” referred to in John 10:16. There were saved people prior to the Abrahamic Covenant and the establishment of the nation of Israel and there would be saved Gentiles in the Church Age that would be “born again” into “the regeneration.” These Church Age believers (saved Jews and saved Gentiles will be the new Priesthood of Israel during the Kingdom Age) will be the “kings” Jesus will be “King” of and they will be the “lords” Jesus will be “Lord” of (Rev. 17:14). They will rule with Jesus over the restored Kingdom of Israel (a one world Theonomy) in glorified bodies (Rev. 2:27; 3:21).

“4 To whom {Jesus Christ} coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5 Ye also {Church Age believers}, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone {Jesus Christ}, elect, precious: and he that believeth on him shall not be confounded. 7 Unto you therefore which believe he is precious: but unto them which be disobedient {the rejected Aaronic Priesthood of National Israel}, the stone which the builders disallowed, the same is made the head of the corner, 8 And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 9 But ye {Church Age believers} are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light: 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy” (I Peter 2:4-10).

     The fact of Christ’s death, burial, resurrection, and glorification is the “corner” stone of “the regeneration.” Apart from this living “corner stone” the edifice of a living Temple of “lively stones” to the glory of God could not be constructed. The reference to Christ as the Elect “living stone” and to all believers “as lively stones” is to the Temple that God has created to His glory, first in “the Church” (i.e., “body” of Christ) and, ultimately in “the regeneration” (i.e., “new creation”). This Temple will be the corporate unification of all believers into a living organism of eternal worship and praise to God.

“1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. 2 For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven {glorification}: 3 If so be that being clothed we shall not be found naked. 4 For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. 5 Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit” (II Corinthians 5:1-5).

     J. B. Lightfoot addresses this in his Notes on the Epistles of St. Paul1 regarding Ephesians 1:4 (Page 312) as quoted in Robert Shank’s book; Elect in the Son2 :

“en Christo] i.e. ‘by virtue of our incorporation in, our union with, Christ.’ As God seated us in heaven ‘in Christ’ (ii. 6), so also His blessings upon us there in Him.

     en auto] i.e. en Christo. In God’s eternal purpose the believers are contemplated as existing in Christ, as the Head, the Summary, of the race. The ekloge [the election] has no separate existence independently of the eklektos (Luke ix.35, xxiii.35) [the chosen One, Christ]. The election of Christ involves implicitly the election of the Church.”

     Lightfoot’s statement “the election of Christ involves implicitly the election of the Church” is a clear representation of the central idea communicated in Ephesians 1:3-14. Election is corporate. The words “chosen us in Him” clearly refers to the corporate entity of the Church as a unity. This union is of all believers “in Christ” and is what the context of the whole epistle to the Ephesians is about.

     John Peter Lange in his Commentary on the Holy Scriptures: Ephesians3 says:

 “ . . . ‘us’ should be taken in its wider meaning . . . and should not be limited to the Apostle . . . nor to the Jewish Christians, but applies to His people, all men, who have become or will become Christians”

      Lange makes a similar comment regarding Romans 8:28-30 in his Commentary on the Holy Scriptures: Romans4 :

     “ . . . Christ is the elect in God’s real kingdom in the absolute sense, so that all His followers are chosen with Him as organic members, according to their organic relations (Eph.i).”

     Dr. M. G. Cambron in his book The New Testament, A Book-by-Book Survey (pages 201, 203) states:

     “The words chosen and election have to do with the purpose of God in service. Israel was that chosen nation which God used to preach the Kingdom of God to the world. The Church is that nation through whom God is now preaching the Kingdom of God. The only requisite to become the called of God is faith.”

     This corporate entity called the Church and the “body” of Christ is the “tabernacle, not made with hands” referred to in Hebrews 9:11. It is also what is being referred to in Colossians 1:18 (Christ, the “head of the body, the church: who is the beginning, the firstborn from the dead”) and Hebrews 12:23 (the “general assembly and church of the firstborn”).

“8 The Holy Ghost this signifying, that the way into the holiest of all {the heavenly Holy of holies and the Throne of grace} was not yet made manifest, while as the first tabernacle {Mosaic Covenant Temple} was yet standing: 9 Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; 10 Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. 11 But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; 12 Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. 13 For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? 15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance” (Hebrews 9:8-15).

“10 For it became him{Jesus Christ}, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. 11 For both he that sanctifieth and they who are sanctified are all of one: for which cause he is not ashamed to call them brethren, 12 Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. 13 And again, I will put my trust in him. And again, Behold I and the children which God hath given me. 14 Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; 15 And deliver them who through fear of death were all their lifetime subject to bondage. 16 For verily he took not on him the nature of angels; but he took on him the seed of Abraham” (Hebrews 2:10-16).

     Ephesians 1:3-14 is a classic text on election. Yet it is one of the most misinterpreted texts in the Bible. It is misinterpreted because the suppositions of Calvinism/Arminianism are imposed upon the text. The first supposition is that election refers to God choosing certain individuals to be saved from condemnation to Hell. Robert Shank in his book Elect In The Son (Bethany House Publishers) says:

     “The paramount importance of the passage rests in the fact that it contains the Bible’s most definitive statement of a profound doctrine of the Holy Scriptures: God’s gracious election of men in Christ before the foundation of the world and the predestination of the elect to holy privilege and everlasting felicity. Of all passages of Scripture touching the matter of election, Ephesians 1:3-14 is the foundation passage. Referring to Ephesians 1:4, 9 and the cognate verse II Timothy 1:9, G.C. Berkouwer observes that “the history of the doctrine of election may be interpreted as an effort to understand the meaning of these words5.” (Bolding added)

     Shank then goes on to quote Berkouwer, “There is election only in Christ . . . God’s election is election in Christ.” Election in Christ is clearly the emphasis of the text as shown by the phrases “in Christ” (vs. 3 and 10), “chosen us in him” (v. 4), “accepted in the beloved” (v. 6), “purposed in himself” (v. 9) and, “in whom” (vs. 11 and 13). The question we must ask and answer to understand this text’s teaching on election is: What does the phrase “in Christ” mean as it relates to what God is saying about election? Of course, the answer is to allow Scripture to interpret Scripture (Sola Scriptura). There are many Scriptures that use the phrase “in Christ.” For the purpose of brevity, I will refer only to the most definitive of these texts.

“12 For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. 13 For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit. 14 For the body is not one member, but many” (I Corinthians 12:12-14).

 The “one body” into which all believers are “baptized” “by” the “Spirit” is the body of Christ. The body of Christ refers initially to the “church of the firstborn,” but ultimately to “the regeneration” under the new Federal Headship of Jesus Christ. This becomes apparent as we look at the use of the phrase “in Christ” inductively throughout its New Testament usage. This will also define the doctrine of election “in Christ” as referred to in Ephesians 1:3-14. The words “in Christ” and “in Adam” are critical phrases to understanding the doctrine of election.

“12 Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 13 But if there be no resurrection of the dead, then is Christ not risen: 14 And if Christ be not risen, then is our preaching vain, and your faith is also vain. 15 Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. 16 For if the dead rise not, then is not Christ raised: 17 And if Christ be not raised, your faith is vain; ye are yet in your sins. 18 Then they also which are fallen asleep in Christ are perished. 19 If in this life only we have hope in Christ, we are of all men most miserable. 20 But now is Christ risen from the dead, and become the firstfruits of them that slept. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. 24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25 For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death. 27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all” (I Corinthians 15:12-28).

     As we saw earlier in John 10, Christ is both the Shepherd of the sheep and the “door” into the “Sheepfold.” The “porter” in that text (John 10:3) is the Person of the Holy Spirit. People are “born again” into the “Sheepfold.” The “Sheepfold” is “the regeneration” (“in Christ” equals “new creature;” literally “new creation,” II Cor. 5:17 below). The fact that Christ is “risen from the dead” and glorified is critical to His transition into “the regeneration.” He opens the “door” (Himself as the last Adam) into “the regeneration” for “whosoever will” by His universal propitiation (I John 2:2) of God’s wrath (condemnation). He passes into “the regeneration” as its Federal Head in His resurrection and glorification. Christ’s act of the propitiation of God’s wrath through His substitutionary death leaves the “door” into “the regeneration” opened to anyone willing to believe the objective facts of the Gospel and confess Jesus as Lord calling on Him to save/rescue him from the fallen creation and its condemnation (Rom. 10:9-13). This is the meaning of Christ being the “door” into the “Sheepfold.” He as well leads His “sheep,” through His glorification and ascension to the Father, into the “Sheepfold” (Eph. 4:8) “by grace through faith” (Eph. 2:8).

“16 Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh, yet now henceforth know we him no more. 17 Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. 18 And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; 19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. 20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ’s stead, be ye reconciled to God. 21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him” (II Corinthians 5:16-21).

     The fact that believers are baptized into the “body” of Christ at the moment of their salvation is an evident reality. “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new” (v 17 above). Being “in Christ” means that believer has become, by a divine act of regeneration, “a new creature.” The “old things” (all aspects of the believer’s old life in the fallen creation and “in Adam”) have “passed away” positionally once the believer is baptized “in Christ.” God has chosen (elected) the Shepherd (Christ) and the “Sheepfold” (“the regeneration” or “new creation”). Anyone can become part of that Election by entering the “Sheepfold” through the “door” of faith in Christ (the Shepherd).

“26 For ye are all {Jews and Gentiles alike} the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus {see Eph. 4:1-6}. 29 And if ye be Christ’s, then are ye Abraham’s seed {see Gal. 3:16}, and heirs {see Eph. 1:11, 14, 18 and I Peter 1:4} according to the promise {i.e., Abrahamic Covenant}” (Galatians 3:26-29).

“For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature” (Galatians 6:15).

 “In Christ” “neither circumcision” (being a Jew) has any merit, “nor uncircumcision” (being a Gentile) has any merit. The only thing that matters, or has any merit, is to become “a new creature” (i.e., one of “the regeneration”). A place in, and being part of, “the regeneration” is the believer’s inheritance. Regenerated believers are Christ’s “inheritance” in “the regeneration.” This “mighty power” of regeneration was “wrought in Christ, when He {God} raised him from the dead.” (See Ephesians 1:15-23 below.) Election is “in Christ.”

“15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 16 Cease not to give thanks for you, making mention of you in my prayers; 17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: 18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21