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NASB (UPDATED) TEXT: Eph_1:3-14
3Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love 5He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, 6to the praise of the glory of His grace which He freely bestowed on us in the Beloved. 7In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace which 8He lavished on us. In all wisdom and insight 9He made known to us the mystery of His will, according to His kind intention which He purposed in Him 10with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him 11also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, 12to the end that we who were the first to hope in Christ would be to the praise of His glory. 13In Him, you also, after listening to the message of truth, the gospel of your salvation-having also believed, you were sealed in Him with the Holy Spirit of promise, 14who is given as a pledge of our inheritance, with a view to the redemption of God's own possession, to the praise of His glory.
Eph_1:3 Eph_1:3-14 are one long Greek sentence, which is so characteristic of this book (cf. Eph_1:3-23; Eph_2:1-10; Eph_2:14-22; Eph_3:1-12; Eph_3:14-19; Eph_4:11-16; Eph_6:13-20).
▣ "Blessed be the God" This Greek term "eulogy" (eulogô) was always used of praising God. It is a different term from the "blessed" (makarios) of the beatitudes (cf. Mat_5:1-11). The Father sent the Son and the Spirit to bring believers into fellowship with Himself and fellowship with one another.
Paul typically opens his letters with a prayer of thanksgiving for the recipients (cf. Eph_1:15-23), but here in a circular letter, uniquely, he pens an extensive doxology to the Triune God.
▣ "who has blessed us. . .in Christ" The blessed God blesses believers! Believers receive everything through Christ. Eph_1:3-14 are one sentence in Greek, which shows the work of the Trinity, before time, in time, and beyond time. However, the Father's instigation is magnified in all three sections (cf. Eph_1:3-14).
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NASB, NKJV,
NRSV "in the heavenlyplaces"
TEV "in the heavenly world"
NJB "the spiritual blessings of heaven"
This locative (of sphere) neuter plural adjective "in the heavenly places" (epouranious) was only used in Ephesians (cf. Eph_1:20; Eph_2:6; Eph_3:10; Eph_6:12). From the context of all of its usages, it must mean the spiritual realm in which believers live here and now, not heaven.
Eph_1:4 "He chose us" This is an aorist middle indicative which emphasized the subject's decisive choice. This focused on the Father's choice before time. God's choice must not be understood in the Islamic sense of determinism nor in the ultra Calvinistic sense of "God chooses some versus God did not choose others," but in a covenantal sense. God promised to redeem fallen mankind (cf. Gen_3:15). God called and chose Abraham to choose all humans (cf. Gen_12:3; Exo_19:5-6). See Special Topic: YHWH's Eternal Redemptive Plan. God calls all in Christ (cf. Joh_3:16; 1Ti_2:4; 2Pe_3:9; 1Jn_2:2; 1Jn_4:14. God Himself elected all persons who would exercise faith in Christ. The believers' choice of trusting in Christ confirms, not determines, God's choice of them. God always takes the initiative in salvation (cf. Joh_6:44; Joh_6:65). This text and Rom_8:28-30; Rom_9:1-33 are the main NT texts for the doctrine of predestination emphasized by Augustine and Calvin.
God chose believers not only to salvation (justification) but also to sanctification (cf. Col_1:12)! This could relate to
1. our position in Christ (cf. 2Co_5:21)
2. God's desire to reproduce His character in His children (cf. Eph_2:10; Rom_8:28-29; Gal_4:19; 1Th_4:3)
God's will for His children is both heaven one day and Christlikeness now!
The pronouns in this passage are ambiguous. Most refer to God the Father. This whole passage speaks of His love, purpose and plan to redeem fallen mankind. However, in context it is obvious that the pronouns in Eph_1:7; Eph_1:9; Eph_1:13-14 refer to Jesus.
▣ "in Him" This is a key concept. The Father's blessings, grace and salvation flow only through Christ (cf. Joh_10:7-18; Joh_14:6). Notice the repetition of this grammatical form (locative of sphere) in Eph_1:3, "in Christ"; Eph_1:4, "in Him"; Eph_1:7, "in Him"; Eph_1:9, "in Him"; Eph_1:10, "in Christ," "in Him"; Eph_1:12, "in Christ" and Eph_1:13, "in Him" (twice). These are parallel to "in the Beloved" of Eph_1:6. Jesus is God's "yes" to fallen mankind (Karl Barth). Jesus is the elect man and all are potentially elect in Him (cf. Joh_3:16). All of God the Father's blessings flow through Christ.
▣ "before the foundation of the world" This phrase is also used in Mat_25:34; Joh_17:24; 1Pe_1:19-20 and Rev_13:8. It shows the Triune God's redemptive activity even before Gen_1:1. See Special Topic: Paul's Use of Kosmos at Col_1:6. Humans are limited by their sense of time; everything to us is past, present, or future, but not to God. History for Him is eternally present.
▣ "that we should be holy and blameless before Him" The goal of predestination is holiness, not privilege. God's call is not to a selected few of Adam's children, but to all! It is a call to be what God intended mankind to be, like Himself, i.e., Christlikeness, (cf. Rom_8:28-30; 2Co_3:18; Gal_4:19; Eph_4:13; 1Th_3:13; 1Th_4:3; 1Th_5:23; 2Th_2:13; Tit_2:14; 1Pe_1:15); in His image (cf. Gen_1:26-27). To turn predestination into a theological tenet instead of a holy life is a tragedy. Often our a priori systematic theologies speak louder than biblical texts!
The term "blameless" (amômos) or "free from blemish" is used of
1. Jesus, (cf. Heb_9:14; 1Pe_1:19)
2. Zacharias and Elizabeth, (cf. Luk_1:6)
3. Paul (cf. Php_3:6)
4. all true Christians (cf. Php_2:15; 1Th_3:13; 1Th_5:23)
See Special Topic at Col_1:22.
God's unalterable will for every believer is not only heaven later, but Christlikeness now (cf. Rom_8:29-30; 2Co_3:18; Gal_4:19; 1Th_3:13; 1Th_4:3; 1Pe_1:15). Believers are to reflect God's characteristics to a lost world for the purpose of evangelism.
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▣ "in love" Grammatically, this phrase could go with either Eph_1:4 or Eph_1:5. However, when this phrase is used in other places in Ephesians it always refers to human love for God (cf. Eph_3:17; Eph_4:2; Eph_4:15-16).
Eph_1:5
NASB "He predestined us"
NKJV "having predestined us"
NRSV "He destined us"
TEV "God had already chosen us"
NJB "marking us out for himself beforehand "
This is an aorist active participle. This Greek term is a compound of "before" (pro) and "mark off" (horizô). It refers to God's predetermined redemptive plan, see Special Topic: YHWH's Eternal Redemptive Plan at Eph_3:6, (cf. Luk_22:22; Act_2:23; Act_4:28; Act_13:29; Act_17:31; Rom_8:29-30). Notice God's plan is corporate (cf. Act_13:48). American individualism has turned this inclusive, corporate emphasis into an exclusive, personalized, individual focus. God chose a people who would choose Him. Predestination is one of several truths related to mankind's salvation. It is part of a theological pattern or series of related truths. It was never meant to be emphasized in isolation! Biblical truth has been given in a series of tension-filled, paradoxical pairs. Denominationalism has tended to remove the biblical tension by emphasizing only one of the dialectical truths (examples: predestination vs. human free will; security of the believer vs. perseverance; original sin vs. volitional sin; sinlessness vs. sinning less; instantaneously declared sanctification vs. progressive sanctification; faith vs. works; Christian freedom vs. Christian responsibility; transcendence vs. immanence).
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▣ "to adoption as sons" This is Paul's familial metaphor (cf. Rom_8:15; Rom_8:23; Rom_9:4; Gal_4:5). It is one of several metaphors Paul uses to describe salvation with emphasis on security. It was difficult and expensive to adopt a child in the Roman legal system, but once it was done, it was very binding. A Roman father had the legal right to disinherit or even kill natural children, but not adopted children. This reflects the believer's security in Christ (cf. Eph_2:5; Eph_2:9; Joh_6:37; Joh_6:39; Joh_10:28).
NASB "according to the kind intention of His will"
NKJV, NRSV "according to the good pleasure of His will"
TEV "this was his pleasure and purpose"
NJB "Such was his purpose and good pleasure"
God's choice is not based on foreknowledge of human performance, but on His gracious character (cf. Eph_1:7, "according to the riches of His grace"; Eph_1:9, "according to His kind intention"; Eph_1:11, "according to His purpose"). He wishes that all (not just some special ones like the Gnostics or modern day ultra Calvinists) would be saved (cf. Eze_18:21-23; Eze_18:32; Joh_3:16-17; 1Ti_2:4; 1Ti_4:10; Tit_2:11; 2Pe_3:9; 1Jn_2:2; 1Jn_4:11). God's grace (God's character) is the theological key to this passage (cf. Eph_1:6 a; 7c; 9b), as God's mercy is the key to the other passage on predestination, Romans 9-11.
Fallen mankind's only hope is the grace and mercy of God (cf. Act_15:11; Rom_3:24; Rom_5:15; Eph_2:5; Eph_2:8) and His unchanging character (cf. Psa_102:27; Mal_3:6; Jas_1:17; 1Jn_1:5).
▣ "through Jesus Christ to Himself" This phrase describes the Father's love, as does Joh_3:16 (cf. 2Co_13:14). Jesus is God the Father's plan for restoring all things (i.e., the Messiah, cf. Eph_1:10; 1Co_15:25-28; Col_1:15-23). There is only one way and that way is a person (cf. Joh_14:6; Act_4:12; 1Ti_2:5). The theme of Ephesians is the unity of all things in Christ.
Eph_1:6 "to the praise of the glory of His grace" The Father's initiating love in Jesus Christ reveals His very essence (cf. Joh_1:14; Joh_1:18). This phrase is repeated three times (cf. Eph_1:6; Eph_1:12; Eph_1:14) and accents the work of the three persons of the Trinity. See Special Topic at Eph_1:3.
1. God the Father before time, Eph_1:3-6
2. God the Son in time, Eph_1:7-12
3. God the Spirit through time, Eph_1:13-14
However, in the long Greek sentence from Eph_1:3-14, it is God the Father who is repeatedly praised.
▣ "glory" In the OT the most common Hebrew word for "glory" (kabod) was originally a commercial term (which related to a pair of scales), which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. The concept of brightness was added to the word to express God's majesty (i.e., the Shekinah cloud of glory). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Gen_16:13; Gen_32:30; Exo_20:19; Exo_33:20; Jdg_6:22-23; Jdg_13:22). God can only be truly known through Christ (cf. Joh_1:1-14; Col_1:15; Heb_1:3).
The term "glory" is somewhat ambiguous.
1. It may be parallel to "the righteousness of God."
2. It may refer to the "holiness" or "perfection" of God.
3. It could refer to the image of God in which mankind was created (cf. Gen_1:26-27; Gen_5:1; Gen_9:6), but which was later marred through a rebellious desire for independence (cf. Gen_3:1-22).
NASB "which He freely bestowed on us"
NKJV "by which He has made us accepted"
NRSV "that He freely bestowed on us"
TEV "for the free gift he gave us"
NJB "his free gift to us"
The Greek term "favored" (charitoô) has the same root as "grace" (charis). The Father's grace, mercy, and love flow (cf. Eph_1:8) through a suffering Messiah to fallen humanity (cf. Gen_3:15; Isaiah 53). God's love flows to fallen mankind because of who He is, not who we are! The key is God's character, not human performance!
▣ "in the Beloved" This is a perfect passive participle. Jesus was and is the Beloved Son and shall always be. This title was used in the Septuagint (LXX) for the Messiah. It was substituted for "Jeshurun" (Jerusalem) in Deu_32:15; Deu_33:5; Deu_33:26; and Isa_44:2. The Father used this descriptive title for Jesus in Mat_3:17 (at Jesus' baptism); Mat_12:18 (an OT quote, i.e., Isa_42:1-3); and Mat_17:5 (at Jesus' transfiguration). Paul uses this same term for Jesus in Col_1:13.
Eph_1:7 "we have" This verb is in the present tense, while the surrounding verbs are all aorist tense. We currently possess the benefits of all that God has accomplished in Christ. However, notice in the same Greek sentence (Eph_1:14) that redemption is future. Salvation begins with the call of God, the wooing of the Spirit (cf. Joh_6:44; Joh_6:65). It issues in a repentant/faith decision followed by a life of trust, obedience, and perseverance that will one day be consummated into complete Christlikeness (cf. 1Jn_3:2). Salvation is a relationship as well as a pronouncement, a person as well as a message.
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▣ "redemption" This is literally "to be delivered from" (cf. Rom_3:24; Col_1:14). It is a synonym of an OT term (gaal) meaning "to buy back" sometimes with the agency of a near kin (go'el). This term was used in the OT to refer to buying back slaves and military prisoners. Paul uses the Greek equivalent four times in Ephesians and Colossians (cf. Eph_1:7; Eph_1:14; Eph_4:30; Col_1:14). It reflects a personal agency by which God brings salvation. It does not focus on to whom or the amount of the payment. Mar_10:45 states clearly that Jesus came to pay the ransom for fallen mankind (cf. 1Pe_1:18-19). Humans were slaves to sin (cf. Isa_53:6; several OT quotes in Rom_3:9-18; 1Pe_2:24-25). See Special Topic: Ransom/Redeem at Col_1:14.
▣ "through His blood" Blood is a metaphor for death (cf. Gen_9:4; Lev_17:11; Lev_17:14). This refers to Jesus' vicarious, substitutionary, sacrificial death. He died in our place for our sin (cf. Gen_3:15; Isaiah 53; Rom_3:25; Rom_5:9; 2Co_5:21; Eph_2:13; Col_1:20; Heb_9:22).
Because of the presence of Greek false teachers (i.e., Gnostics) who denied the humanity of Jesus, this may have been a way to refer to Jesus as being truly human (blood, body, etc.).
▣ "the forgiveness" This is literally "sending away." On the Day of Atonement there were two scapegoats involved in the yearly ritual of Leviticus 16.
1. one was sent away, symbolically carrying away Israel's sins (i.e., when God forgives, God forgets, cf. Psa_103:12; Isa_1:18; Isa_38:17; Isa_44:22; and Mic_7:18)
2. the other was sacrificed, symbolizing the fact that sin costs a life
Jesus took fallen mankind's sin away by dying in their place (cf. 2Co_5:21; Col_1:14) thus combining the two meanings.
▣ "trespasses" This is the Greek term for sin, (paraptôma), literally "to fall to one side." It is related to the OT words for sin which meant a deviation from a standard. The term "reed" was a construction term used metaphorically of God's character. God is the only standard by which all humans are crooked and perverted (cf. Isa_53:6; Rom_3:9-23; Rom_11:32; Gal_3:22).
▣ "according to the riches of His grace" Our forgiveness in Christ cannot be earned (cf. Eph_2:8-9; 2Ti_1:9; Tit_3:5). The term "riches" is used often in Paul's prison letters: "riches of His grace," Eph_1:7; Eph_2:7; "riches of His glory," Eph_1:18; Eph_3:16; "rich in mercy," Eph_2:4; "riches in Christ," Eph_3:8. In Christ redeemed mankind has been granted the riches of God's character!
Eph_1:8 "lavished" Paul uses this term (perisseuô) over and over again (cf. Rom_5:15; Rom_15:13; 1Co_15:58; 2Co_1:5; 2Co_8:2; 2Co_8:7; 2Co_9:8; Eph_1:8; Php_1:9; Php_4:12; Php_4:18; Col_2:7; 1Th_4:1). It expresses Paul's sense of the full measure and beyond of God's grace and provisions in Christ. God's love in Christ is like an overflowing fountain or an artesian well!
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▣ "In all wisdom and insight" This refers to God's gift of understanding (not the Gnostic false teachers' secret knowledge), which He gave so that fallen mankind might grasp the implications of the gospel (cf. Eph_1:3-7; Eph_1:9-10; Eph_1:18-23; Luk_1:17; Col_1:9). The false teachers were emphasizing secret wisdom. God's wisdom is Christ. He is available to all!
Eph_1:9 "mystery" Paul often uses this term (cf. Rom_11:25; Rom_16:25; 1Co_2:7; 1Co_4:1; Eph_1:9; Eph_3:3-4; Eph_3:9; Eph_6:19; Col_1:26; Col_2:2; Col_4:3; 2Ti_1:9-10). It has several different connotations for different aspects of God's redemptive plan. In Eph_2:11 to Eph_3:13, it refers to the uniting of all people, Jew and Gentile, in Christ, to God. This had always been God's plan (cf. Gen_3:15; Gen_12:1-3; Exo_19:4-6; Eph_2:11 to Eph_3:13). This had always been the implication of monotheism (one and only one God). This truth had been hidden in the past, but is now fully revealed in Christ. See Special Topic at Eph_3:3.
▣ "of His will" See the following Special Topic: The Will of God
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Eph_1:10
NASB "administration"
NKJV "dispensation"
NRSV "a plan"
TEV "this plan"
NJB "for him to act upon"
This is literally "stewardship of a household" (oikonomia). Paul uses the term in several different senses.
1. an Apostolic commission to proclaim the gospel (cf. 1Co_9:17; Eph_3:2; Col_1:25)
2. an eternal plan of redemption, "mystery" (cf. Eph_1:9-10; Eph_3:9, 1Co_4:1)
3. training in the plan of redemption and its accompanying lifestyle (cf. 1Ti_1:4)
This verse is a foreshadowing of the central theme of the book (the unity of all things in Christ), which is fully developed in Eph_4:1-6.
▣ "the fullness of the times" This phrase emphasizes (as does predictive prophecy) that God is in control of history. At just the right moment, God sent Christ and, at just the right moment, He will come again.
▣ "the summing up of all things in Christ" In Koine Greek (the language of commerce in the Mediterranean world from 200 b.c. to a.d. 200, it was the language of the common man) this compound term is literally "the uniting of several things under one head." This is a reference to the cosmic significance of the work of Christ (as is seen so clearly in 1Co_15:24-28 and Col_1:17-22). This is the central theme of Colossians. Christ is the "head" not only of His body, the church, but of creation (kosmos).
Eph_1:11
NASB, NKJV,
NRSV "we have obtained an inheritance"
TEV "God chose us to be his own people"
NJB "we have received our heritage"
This is literally "we were chosen as an inheritance," an aorist passive indicative. Originally in the OT this referred only to the Levites (the tribe of Levi became the priests, Temple servants, and local teachers of the Law), who did not inherit land in the Promised Land (cf. Num_18:20; Deu_10:9; Deu_12:12; Deu_14:27; Deu_14:29). They did received several cities, Joshua 20-21. It came to refer to the truth that God Himself is the inheritance of all believers and they are His (cf. Psa_16:5; Psa_73:26; Psa_119:57; Lam_3:24). It also came to be a metaphor for God's people (cf. Deu_4:20; Deu_7:6; Deu_9:26; Deu_9:29; Deu_14:2; 2Sa_21:3; 1Ki_8:51; 1Ki_8:53; 2Ki_21:14; Psa_28:9; Psa_33:12; Psa_68:9; Psa_78:62; Psa_78:71; Psa_94:14; Psa_106:5; Psa_106:40; Isa_19:25; Isa_47:6; Isa_63:17; Jer_10:16; Jer_51:19). The NT replaces the promises of a land with the promise of being part of God's family. NT writers universalize the Jewish-Gentile distinction into the believer-unbeliever model. The same is true of the city of Jerusalem which becomes the New Jerusalem (cf. Rev_3:12; Rev_21:2; Rev_21:10), which is a metaphor of heaven, not a geographical location.
▣ "having been predestined according to His purpose" This aorist passive participle expresses the truth that election is according to the grace of God and not human merit (cf. Eph_2:8-9, which has three disclaimers: "and that not of yourselves;" "it is the gift of God," and "not as a result of works, that no one should boast"). This same terminology is found in Rom_8:28-29. The purpose there is Christlikeness. See fuller note on predestination at Contextual Insights to Eph_1:1-23, #C and Eph_1:4 and Eph_1:5.
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Eph_1:12 "we" This refers to believing Jews (cf. Rom_1:16).
▣ "glory" See note at Eph_1:6
Eph_1:13 "you" This refers to believing Gentiles (cf. Eph_2:12).
▣ "after listening to the message of truth, the gospel. . .having also believed" These are both aorist active participles. Salvation is both a message to believe and a person to trust. It involves both a mental acceptance of the truthfulness of the Bible (worldview) and a personal welcoming of Jesus! The gospel must be personally received (cf. Joh_1:12; Joh_3:16; Joh_3:18; Joh_3:36; Joh_6:40; Joh_11:25-26; Rom_10:9-13). The essence of the gospel can be summarized as
1. a person to welcome/receive (personal relationship
2. truths about that person to believe (worldview)
3. a life like that person to live (Christlikeness)
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▣ "you were sealed in Him" In the Greco-Roman culture sealing was a sign of security, genuineness, and ownership (cf. Eph_4:30; 2Co_1:22; 2Co_5:5; Rev_7:1-4). This sealing (aorist passive indicative) is theologically parallel to the Spirit's baptizing new believers in Christ (cf. 1Co_12:13; possibly Eph_4:4-5).
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▣ "with the Holy Spirit of promise" The coming of the Spirit was the sign of the New Age (cf. Joe_2:28; Joh_14:26 ff). He was the Father's promise (cf. Joh_14:16; Joh_14:26; Joh_15:26; Act_1:4-5; Act_2:33). The Spirit indwelling believers is the assurance of their resurrection (cf. Rom_8:9-11).
Eph_1:14 "who is given as a pledge" This concept of a pledge had an OT precedent.
1. a promise to pay a debt (cf. Gen_38:17-18; Gen_38:20; Deu_24:10-13)
2. a promise of providing sustenance (cf. 1Sa_17:18)
3. a personal promise (cf. 2Ki_18:23; Isa_36:8).
This Greek term refers to a "down-payment" or earnest money (cf. 2Co_1:22; 2Co_5:5). In modern Greek it is used of an engagement ring, which is the promise of a marriage to come. The Spirit is the fulfilled promise of a new age of righteousness. This is part of the "already" and "not yet" tension of the NT, which is the overlapping of the two Jewish ages because of the two comings of Christ (see the excellent discussion in How to Read the Bible for All Its Worth by Fee and Stuart, pp. 129-134). The Spirit is a pledge given now for a future consummation.
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▣ "redemption" See note at Eph_1:7 and Special Topic at Col_1:14.
▣ "God's own possession" This may be an allusion to Exo_19:5; Deu_7:6; Deu_14:2. The Jews were God's special treasure for the purpose of reaching the world (cf. Gen_12:3; Exo_19:6), now His agent is the church, Christ's body.
▣ "to the praise of His glory" See note at Eph_1:6.