CHAPTER I
CHAPTER I
Chapter 1
Verses 1–14
Theme: The Church Glorious
I. Adoration
for its
for its
E ternal Foundation “in Christ”
After the opening salutation (verses 1 and 2) Paul “blesses” God for the fact that this is a foundation:
1. resulting in “every spiritual blessing” for believers, unto the praise of the glory of God the Father and the Son and the Holy Spirit (verses 3–14)
1:1, 2
Opening Salutation
1 1 Paul, an apostle of Christ Jesus through the will of God, to the saints and believers who are in Ephesus in Christ Jesus; 2 grace to you and peace from God our Father and the Lord Jesus Christ.
3 Blessed (be) the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4 just as he elected us in him before the foundation of the world, that we should be holy and faultless before him, 5 having in love foreordained us to adoption as sons through Jesus Christ for himself, according to the good pleasure of his will, 6 to the praise of the glory of his grace, which he graciously bestowed on us in the Beloved, 7 in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 which he caused to overflow toward us in the form of all wisdom and insight, 9 in that he made known to us the mystery of his will, according to his good pleasure, the purpose which he cherished for himself in him, 10 to be put into effect in the fulness of the times, to bring all things together under one head in Christ, the things in the heavens and the things on the earth; in him 11 in whom we also have been made heirs, having been foreordained according to the purpose of him who accomplishes all things according to the counsel of his will, 12 to the end that we should be to the praise of his glory, we who beforehand had centered our hope in Christ; 13 in whom you also (are included), having listened to the message of the truth, the gospel of your salvation; and having also believed in him, you were sealed with the promised Holy Spirit, 14 who is the first instalment of our inheritance, for the redemption of (God’s) own possession, to the praise of his glory.
1. As is not unusual with Paul, the letter opens with a salutation and closes with a benediction. At the beginning God, as it were, walks into the church assembled for worship and breathes his blessing upon it. He remains throughout and at the close of the worship-service walks out again, not out of the church but out with the church. Yet, it is Paul himself who is speaking in this letter. And he is not playing back electrically recorded dictation. Ephesians is not a belt from a transcriber or a reel from a recorder. On the contrary, here is Paul in person, pouring out his heart in praise and thanksgiving. What he writes is in very fact the product of his own meditation and reflection. It is both a spontaneous utterance of his heart and a careful composition of his mind. The gold that pours forth from his heart has been molded into definite and (one may even say) artistic shape by his mind. But this heart and this mind are so thoroughly Spirit-controlled that the ideas expressed and the very words by means of which they are conveyed are also (in a sense, were first of all) the ideas and the words of the Holy Spirit. Hence, the word of Paul is the Word of God. Ephesians, as well as the rest of Scripture, is God-breathed. Cf. II Peter 1:21; II Tim. 3:16; and on the latter passage see N.T.C. on I and II Timothy and Titus, pp. 301–304.
The author of this epistle was a man whose Hebrew name was Saul, and whose Latin name was Paulus (here, in the original, grecized to Paulos). He is not just any private individual who happens to have something on his mind to which he wants to give expression. No, he is, and wants the Ephesians to know that he is, an apostle of Christ Jesus, and this not in the broader sense merely but in the fullest meaning that can properly be given to the word apostle. Has he not received his call to office directly from Christ? Were not the marks of plenary apostleship abundantly evident in his life and work? He belongs to Christ, and represents him, so that Paul’s message is Christ’s own message. When Paul salutes the Ephesians, “God the Father and the Lord Jesus Christ” are bestowing their blessing upon them.
Paul continues, through the will of God. The apostle has attained his high office neither through aspiration nor through usurpation nor yet through nomination by other men but by divine preparation, having been set apart and qualified by the activity of God’s sovereign will.
Having thus in some detail set forth the name of the addressor, Paul now turns to the addressees. He is writing to the saints and believers who are in Ephesus in Christ Jesus. The saints are those who by the Lord have been set apart to glorify him, the consecrated ones, whose task it is to proclaim God’s excellencies (I Peter 2:9). The phrase “the saints and believers” forms a unit. The same people who are called saints are also called believers, for saints who are true to their calling do, indeed, repose their trust in the one true God who has revealed himself in Christ.11
The phrase “in Ephesus” has been fully discussed in the Introduction, IV A. Destination. Paul writes to God’s people in Ephesus and surroundings. Those addressed are “in Christ Jesus,” that is, they are what they are by virtue of union with him.12 This phrase may without exaggeration be called the most important one in all the Pauline epistles. In Ephesians it or its equivalent (“in him,” “in whom,” “in the Beloved”) or near-equivalent (“in the Lord”) occurs in 1:1, 3, 4, 6, 7, 9–13, 15, 20; 2:5–7, 10, 13, 21, 22; 3:6, 11, 12, 21; 4:1, 21, 32; 5:8; and 6:10, 21. It also occurs with greater or lesser frequency in Paul’s other epistles (exception Titus). It was by virtue of union with Christ that the addressees were saints and believers, for in connection with him they receive “every spiritual blessing” (1:3); here particularly and basically election before the foundation of the world (1:4–6), redemption through blood (1:7–12), and certification (“sealing”) as sons and therefore heirs (1:13, 14). It will be clear that this interpretation of the phrase fits the present context. Had it not been for their connection with Christ, a connection infinitely close, these people would not now be saints and believers. Moreover, their present life of faith has its center in him. For them “to live is Christ” (Phil. 1:21). They now love him because he has first loved them.
2. The salutation proper is as follows: grace to you and peace from God our Father and the Lord Jesus Christ. Thus, there is pronounced upon the Ephesian saints and believers grace. This word may at times indicate kindness, as a quality or attribute of God or of the Lord Jesus Christ. It may also describe the state of salvation, and thirdly, the believer’s gratitude for the salvation received or for any gift of God. But in the present instance it refers undoubtedly to God’s spontaneous, unmerited favor in action, his freely bestowed lovingkindness in operation, bestowing salvation upon guilt-laden sinners. Grace is the fountain. Peace belongs to the stream of spiritual blessings which issues from this fountain. This peace is the smile of God as it reflects itself in the hearts of the redeemed, the assurance of reconciliation through the blood of the cross, true spiritual wholeness and prosperity. It is the great blessing which Christ by his atoning sacrifice bestowed upon the church (John 14:27), and it surpasses all understanding (Phil. 4:7).
Now this grace and this peace have their origin in God the Father (James 1:17), and have been merited for the believer by him who is the great Master-Owner-Conqueror (“Lord”), Savior (“Jesus”), and Office-Bearer (“Christ”) and who, because of his threefold anointing — namely, as Prophet, Priest, and King — “is able to save to the uttermost them that draw near to God through him” (Heb. 7:25).13
For further details about certain aspects of Paul’s opening salutations see N.T.C. on I and II Thessalonians, pp. 37–45; on Philippians, pp. 43–49; and on I and II Timothy and Titus, pp. 49–56; 339–344.
1:3–14
Proceeding now to the body of the letter, Paul “blesses” God for the church’s Eternal Foundation “in Christ,” a foundation:
1. resulting “in every spiritual blessing” for believers, to the praise of the glory of God the Father and the Son and the Holy Spirit.
3. Blessed (be) the God and Father of our Lord Jesus Christ. Goodness, truth, and beauty are combined in this initial doxology, in which the apostle, in words that are beautiful both in the thoughts they convey and in their artistic arrangement, pours out his soul in true adoration for God’s goodness in action. He ascribes to God the honor due him for spiritual blessings past (election), present (redemption), and future (certification as sons with a view to complete possession of the inheritance reserved for them). The apostle realizes that divine blessings bestowed upon God’s people should be humbly, gratefully, and enthusiastically acknowledged in thought, word, and deed. That response is the only proper way in which these spiritual bounties can be “returned” to the Giver. The circle must be completed: what comes from God must go back to him! That is the meaning of saying, “Blessed (be).…”14
The sentence begun by “Blessed (be)” rolls on like a snowball tumbling down a hill, picking up volume as it descends. Its 202 words, and the many modifiers which they form, arranged like shingles on a roof or like steps on a stairway, are like prancing steeds pouring forward with impetuous speed. Says John Calvin, “The lofty terms in which he [Paul] extols the grace of God toward the Ephesians, are intended to rouse their hearts to gratitude, to set them all on flame, to fill them even to overflowing with this disposition.” Paul’s “heart aflame” is bent on setting other hearts aflame also, with sincere, humble, overflowing praise to “the God and Father of our Lord Jesus Christ.” Cf. Rom. 15:6; II Cor. 1:3; 11:31. Since Jesus was and is not only God but also man, and since he himself addressed the first Person of the Trinity as “my God” (Matt. 27:46), it is evident that the full title “the God and Father of our Lord Jesus Christ” is justified. As to the term “Father,” it is evident that if the title “God of our Lord Jesus Christ” places emphasis on Christ’s human nature, that of “Father of our Lord Jesus Christ” calls attention to the Son’s divine nature, for not nativistic but trinitarian sonship is referred to in this thoroughly trinitarian epistle, in which the Beloved, by whatever name he is called, is constantly placed on a par with, and mentioned in one breath with, the Father and the Spirit (2:18; 3:14–17; 4:4–6; 5:18–20). Christ is the Son of God by eternal generation. See also N.T.C. on the Gospel according to John, Vol. I, pp. 86–88. Now, calling the first person of the Holy Trinity “the Father of our Lord Jesus Christ” has a very practical purpose, as the apostle shows plainly in II Cor. 1:3. In his capacity as Father of our Lord Jesus Christ he is “the Father of mercies and God of all comfort.” Via Christ every spiritual blessing flows down to us from the Father. And if Christ is “the Son of God’s love” (Col. 1:13), then God must be the Father of love, the loving Father. Note also that beautiful word of appropriating faith, namely, our: “the Father of our Lord Jesus Christ.” How close this draws Christ to the believers’ hearts, and not only Christ but the Father also. Truly, Christ and the Father are one! On the title “Lord Jesus Christ” see verse 2 above.
Paul continues, who has blessed us with every spiritual blessing in the heavenly places in Christ. The Father blesses his children when he lavishes gifts upon them in his favor so that these bounties or these experiences, of whatever nature, work together for their good (Rom. 8:28). Together with the gift he imparts himself (Ps. 63:1; cf. Rom. 8:32). While it is not true that the Old Testament regards material goods as being of higher value than spiritual, for the contrary is clearly taught in such passages as Gen. 15:1; 17:7; Ps. 37:16; 73:25; Prov. 3:13, 14; 8:11, 17–19; 17:1; 19:1, 22; 28:6; Isa. 30:15; cf. Heb. 11:9, 10, it is true, nevertheless, that between the two Testaments there is a difference of degree in the fulness of detail with which earthly or physical blessings are described (Exod. 20:12; Deut. 28:1–8; Neh. 9:21–25). God is ever the wise Pedagogue who takes his children by the hand and knows that in the old dispensation, “when Israel is a child” it needs this circumstantial description of earthly values in order that by means of these as symbols (e.g., earthly Canaan is the symbol of the heavenly), it may rise to the appreciation of the spiritual (cf. I Cor. 15:46). The New Testament, while by no means deprecating earthly blessings (Matt. 6:11; I Tim. 4:3, 4), places all the emphasis on the spiritual (II Cor. 4:18), and it may well have been that in order to emphasize this difference between the old and the new dispensation it is here stated that the God and Father of our Lord Jesus Christ blessed us with every spiritual blessing. It is best to allow the context to indicate the nature and content of these blessings. Though, to be sure, the very word every clearly proves that it would be wrong to subtract even a single invisible bounty from the list of those “vast benefits divine which we in Christ possess,” yet the context indicates that the apostle is thinking particularly of — or subsuming all these benefits under — those that are mentioned in the present paragraph, namely, election (and its accompaniment, foreordination to adoption), redemption (implying forgiveness and grace overflowing in the form of all wisdom and insight), and certification (“sealing”) as sons and heirs.
The phrase “in the heavenly places” or simply “in the heavenlies” (used in a local sense also in 1:20; 2:6; 3:10, and probably also locally in 6:12) indicates that these spiritual blessings are heavenly in their origin, and that from heaven they descend to the saints and believers on earth (cf. 4:8; and see N.T.C. on Phil. 3:20 and on Col. 3:1).
For the meaning of “in Christ” see on verse 1 above. It or its equivalent occurs more than ten times in this short paragraph (1:3–14), clear evidence of the fact that the apostle regarded Christ as the very foundation of the church, that is, of all its benefits, of its complete salvation. It is in connection with Christ that the saints and believers at Ephesus (and everywhere else) have been blessed with every spiritual blessing: election, redemption, certification as children and heirs, and all the other benefits subsumed under these headings. Apart from him they not only can do nothing but are nothing, that is, amount to nothing spiritually.
4. Paul continues, just as he elected us in him before the foundation of the world.
Election
(1) Its Author
The Author is “the God and Father of our Lord Jesus Christ,” as has been indicated (see on verse 3). This, of course, by no means cancels the fact that all the activities which affect extra-trinitarian relationships can be ascribed to Father, Son, and Holy Spirit. Nevertheless, it is the Father who, as here shown, takes the lead in the divine work of election.
(2) Its Nature
To elect means to pick or choose out of (for oneself). Although the passage itself does not indicate in so many words the mass of objects or individuals out of which the Father chose some, this larger group is, nevertheless, clearly indicated by the purpose clause, “in order that we should be holy and faultless before him.” Accordingly, the larger mass of individuals out of which the Father chose some are here viewed as unholy and vile. This interpretation suits the context. It supplies one of the reasons (see Synthesis at end of chapter for more reasons) why the soul of the apostle is filled with such rapture that he says, “Blessed (be) the God and Father of our Lord Jesus Christ, who … elected us.” He means: us, thoroughly unworthy in his sight! He does not try to explain how it was possible for God to do this. He fully realizes that when men are confronted with this manifestation of amazing grace their only proper response is adoration, not explanation.
(3) Its Object
The object is “us,” not everybody. This pronoun “us” must be explained in the light of its context. Paul is writing to “saints and believers” (verse 1). He says that the Father has blessed “us,” that is, “all saints and believers” (here with special reference to those at Ephesus) including Paul (verse 3). Therefore, when the apostle now continues, “just as he elected us,” this “us” cannot suddenly have reference to all men whatever, but must necessarily refer to all those who are (or who at one time or another in the history of the world are destined to become) “saints and believers”; that is, to all those who, having been set apart by the Lord for the purpose of glorifying him, embrace him by means of a living faith.
It is for this contextual reason (and for others also) that I cannot agree with the contention of Karl Barth that in connection with Christ all men whatever are elect, and that the basic distinction is not between elect and non-elect but rather between those who are aware of their election and those who are not.15
(4) Its Foundation
The foundation of the church, of its entire salvation from start to finish, hence surely also of its election, is Christ. Paul says, “He (“the God and Father of our Lord Jesus Christ”) elected us in him.” The connection between verses 3 and 4 hinges on this phrase. One could bring this out in the translation as follows, “God the Father blessed us with every spiritual blessing in the heavenly places in Christ, just as in him he elected us.…” In other words, in time the Father blessed us in Christ, just as from all eternity he elected us in him. Though some maintain that this “just as” denotes no more than correspondence, in the sense that there is perfect agreement between the blessings and the election, for both are “in Christ,” it may well be asked whether this interpretation exhausts the meaning of the word used in the original.16 Aside from a point of grammar (for which see the footnote), it is the teaching of Paul that election from eternity and the further steps in the order of salvation are not to be considered as so many separate items but rather as links in a golden chain, as Rom. 8:29, 30 makes abundantly clear. Election, then, is the root of all subsequent blessings. It is as Jesus said in his highpriestly prayer, “… that to all whom thou hast given him he might give everlasting life” (John 17:2). See also John 6:37, 39, 44; 10:29. Hence, since election is from eternity, and since it is the foundation of all further blessings, and since it is “in him,” Christ is not only the Foundation of the church but its Eternal Foundation.
The question must now be answered, “How is it to be understood that it was in Christ that saints and believers were chosen?” The answer that is often given is this, that it was determined in the counsel of God that in time these people would come to believe in Christ. Though, to be sure, that, too, is implied, it is not a sufficient answer and fails to do justice to all that is taught by Paul and other inspired writers with respect to this important point. The basic answer must be that from before the foundation of the world Christ was the Representative and Surety of all those who in time would be gathered into the fold. This was necessary, for election is not an abrogation of divine attributes. It has already been established that in the background of God’s decree is the dismal fact that those chosen are viewed as being, at the very outset, totally unworthy, having involved themselves in ruin and perdition. Now sin must be punished. The demands of God’s holy law must be satisfied. The God and Father of our Lord Jesus Christ does not, by means of election, cancel his righteousness or abolish the demands of his law. How then is it ever possible for God to bestow such a great, glorious, and basic blessing as election upon “children of wrath,” and to do so without detriment to his very essence and the inviolability of his holy law? The answer is that this is possible because of the promise of the Son (in full co-operation with the Father and the Spirit), “Lo, I come; in the roll of the book it is written of me; I delight to do thy will, O my God; thy law is within my heart” (Ps. 40:7, 8. Cf. Heb. 10:5–7; Gal. 4:4, 5; Phil. 2:6–8). “In Christ,” then, saints and believers, though initially and by nature thoroughly unworthy, are righteous in the very sight of God, for Christ had promised that in their stead he would satisfy all the requirements of the law, a promise which was also completely fulfilled (Gal. 3:13). This forensic righteousness is basic to all the other spiritual blessings. Therefore,
“To thee, O Lord, alone is due
All glory and renown;
Aught to ourselves we dare not take,
Or rob thee of thy crown.
Thou wast thyself our Surety
In God’s redemption plan;
In thee his grace was given us,
Long ere the world began.”
(Augustus M. Toplady,
1774; revised by Dewey Westra, 1931)
1774; revised by Dewey Westra, 1931)
(5) Its Time
This election is said to have occurred “before the foundation of the world,” that is, “from eternity.” Moreover, since it occurred “in him,” this is altogether reasonable, for he is the One who and whose “precious blood as of a lamb without blemish and without spot” were foreknown even before the foundation of the world (I Peter 1:19, 20).17 The fixity of God’s eternal plan with respect to his chosen ones was not a Pauline invention. It was the teaching of Jesus himself. It was he who referred to those whom he loved as the given ones (see John 6:39; 17:2, 9, 11, 24; cf. 6:44). The fact that from all eternity he had promised to make atonement for them may well have been an element that entered into the Father’s love for him; cf. the words of the highpriestly prayer, “Father, I desire that they also, whom thou hast given me be with me where I am, in order that they may gaze on my glory, which thou hast given me, for thou lovedst me before the foundation of the world” (John 17:24). In such and similar passages (see also Matt. 13:35; Heb. 4:3) the universe is viewed as a building, and its creation as the laying of the foundation of this building.
The point that should be emphasized in this connection is the fact that if already before the foundation of the world those destined for everlasting life were elected, then all the glory for their salvation belongs to God, and to him alone. Hence, “Blessed (be) the God and Father of our Lord Jesus Christ!” See 2:5, 8–10.
(6) Its Purpose
The purpose of election is found in the words, that we should be holy and faultless before him. It is worthy of special note that Paul does not say, “The Father elected us because he foresaw that we were going to be holy,” etc. He says, “that [or: in order that] we should be holy,” etc. Election is not conditioned on man’s foreseen merits or even on his foreseen faith. It is salvation’s root, not its fruit! Nevertheless, it remains true that man’s responsibility and self-activity are not diminished even in the least. When the divine decree unto salvation is historically realized in the life of any individual it does not operate by means of external compulsion. It motivates, enables, actuates. It impels but does not compel. The best description is probably that which is found in Canons of Dort III and IV. 11, 12:
“Moreover, when God accomplishes this, his good pleasure, in the elect, or works in them true conversion, he not only provides that the gospel should be outwardly preached to them, and powerfully illuminates their minds by the Holy Spirit, that they may rightly understand and discern what are the things of the Spirit of God, but he also, by the efficacy of the same regenerating Spirit, pervades the innermost recess of man, opens the closed, softens the hardened, and circumcises the uncircumcised heart, infuses new qualities into the will, and makes that will which had been dead alive, which was evil good, which had been unwilling willing, which had been refractory pliable, and actuates and strengthens it, that, as a good tree, it may be able to bring forth the fruit of good works.… Whereupon the will, being now renewed, is not only actuated and moved by God, but being actuated by God, itself also becomes active. Wherefore man himself, by virtue of that grace received, is rightly said to believe and repent.” See Phil. 2:12, 13 and II Thess. 2:13.
From the stated purpose it is evident that election does not carry man half-way only; it carries him all the way. It does not merely bring him to conversion; it brings him to perfection. It purposes to make him holy — that is, cleansed from all sin and separated entirely to God and to his service — and faultless — that is, without any blemish whatever (Phil. 2:15), like a perfect sacrifice. Nothing less than this becomes the conscious goal of those in whose hearts God has begun to work out his plan of eternal election. It is their goal in this present life (Lev. 19:2), and it attains ultimate realization in the hereafter (Matt. 6:10; Rev. 21:27).
The absolute and undiminished perfection of the ethical goal is given added emphasis by the phrase “before him,” that is, before God in Christ. Not what we are in the estimation of men but what we are in the sight of God is what counts most.
(7) Its Further Description
5. A further definition of election, showing the form it takes, is found in the words, having in love18 foreordained us to adoption as sons. This foreordination is not to be regarded as a divine activity prior to election. It is the latter’s synonym, a further elucidation of its purpose. The Father is described as having pre-horizoned or pre-encircled his chosen ones. In his boundless love, motivated by nothing outside of himself, he set them apart to be his own sons. “As the hills are round about Jerusalem, so Jehovah is round about his people” (Ps. 125:2). He destined them to be members of his own family (cf. Rom. 8:15; Gal. 4:5). It is rather useless to look for human analogies, for the adoption of which Paul speaks surpasses anything that takes place on earth. It bestows upon its recipients not only a new name, a new legal standing, and a new family-relationship, but also a new image, the image of Christ (Rom. 8:29). Earthly parents may love an adopted child ever so much. Nevertheless, they are, to a large extent, unable to impart their spirit to the child. They have no control over hereditary factors. When God adopts, he imparts his Spirit! This adoption is through Jesus Christ for himself. It is through the work of Christ that this adoption becomes a reality. By his atonement the new standing and also the transformation into the spirit of sonship were merited for the chosen ones. Thus, they become God’s children who glorify him.
The modifier according to the good pleasure of his will not only fits the immediate context (“for himself”), but also harmonizes excellently with the words “having in love foreordained us.” When the Father chose a people for himself, deciding to adopt them as his own children, he was motivated by love alone. Hence, what he did was a result not of sheer determination but of supreme delight. A person may be fully determined to submit to a very serious operation. Again, he may be just as fully determined to plant a beautiful rose garden. Both are matters of the will. However, the latter alone is a matter of delight, that is, of his will’s good pleasure. Thus, God, who does not afflict from the heart (Lam. 3:33), delights in the salvation of sinners (Is. 5:4; Ezek. 18:23; 33:11; Hos. 11:8; Matt. 23:37; cf. Luke 2:14; Rom. 10:1).
6. This election, which was further described as a foreordination to adoption as sons, is to the praise of the glory of his [the Father’s] grace. That is its ultimate purpose. The immediate (or intermediate) design has already been designated, namely, “that we should be holy and faultless before him,” and along the same line, that we should receive “adoption as sons.” The final goal, to which everything else is contributory, is the adoring recognition (“praise”) of the manifested excellence (“glory”) of the favor to the undeserving (“grace”) of him who was called “the God and Father of our Lord Jesus Christ.” (The concept glory has been treated rather fully in N.T.C. on Philippians, p. 62 footnote 43. For the meaning of grace see also on 1:2; 2:5, 8.)
It is clear that it is especially that marvelous grace to which the emphasis now shifts. It was the rapturous contemplation of that freely bestowed love to those viewed as lost in sin and ruin which moved the soul of the apostle to cry out, “Blessed (be) the God and Father of our Lord Jesus Christ.” That exclamation, moreover, was genuine. Heathen also at times ascribe praise and honor to their gods, but in their case the motivation is entirely different. They do it to appease them or to extract some favor from them. Actually, therefore, such praise ends in man, not in the god to whom honor is ascribed. It resembles Cain’s offering, which the Lord could not accept. Here in Ephesians, however, at the close of each paragraph (see verses 6, 12, 14) there is genuine adoration, such adoration as was not only God’s intention in saving man, but also the thanksgiving offering presented to God by his servant Paul, whose heart is in harmony with the purpose of his Maker-Redeemer.
It is but natural that the grace of “the God and Father of our Lord Jesus Christ” should center in the Beloved. Hence, Paul continues, which19 he graciously bestowed on us in the Beloved. One might translate as follows: “with which he has generously blessed us.” But the rendering, as given in bold type above, to some extent preserves the wordplay of the original.20 When the Father imparts a favor he does so with gladness of heart, without stint. Moreover, his gift reaches the very heart of the recipient and transforms it. It is, of course, as explained earlier, in connection with the Son that the Father so generously bestows his grace on us (see on verses 3 and 4 above). That Son is here called “the Beloved.” Cf. Col. 1:13, “the Son of his love.” Since Christ by means of his death earned every spiritual blessing for us, and therefore wants us to have these goods, and since the Father loves the Son, it stands to reason that, for the sake of this Beloved One, the Father would gladly grant us whatever we need. To this must be added the fact that the Father himself gave his Son for this very purpose. Hence, “He that spared not his own Son, but delivered him up for us all, how shall he not also together with him graciously give us all things?” (Rom. 8:32).
It is said at times that Christ is the Father’s Beloved because he always obeyed the Father. This is true and scriptural (John 8:29). However, it is necessary in this connection to point out that it was especially the quality of this obedience that evoked the Father’s love. The Son, knowing what is pleasing to the Father and in harmony with his will, does not wait until the Father orders him to do this or that, but willingly offers himself. He volunteers to do the Father’s will. He is not passive even in his death, but lays down his life. “For this reason the Father loves me because I lay down my life in order that I may take it again. No one has taken it away from me; on the contrary, I lay it down of my own accord” (John 10:17, 18; cf. Is. 53:10). It is this marvelous delight, on the part of the Son, in doing the Father’s will and thereby saving his people even at the cost of his own death, yes, death by means of a cross (Phil. 2:8), that causes the Father, again and again, to exclaim, “This is my beloved Son.” In substance the Father already made this exclamation “before the world began.” Even then he bestowed his infinite love upon his Son (John 17:24), moved, no doubt, among other things, by the latter’s glorious resolution, “Lo, I come” (Ps. 40:7; cf. Heb. 10:7). To be sure, this is a very human way of speaking about these realities, but how else can we speak about them? The Father’s exclamation was repeated in connection with the Son’s baptism (Matt. 3:17), when in a visible manner the Son took upon himself the sin of the world (John 1:29, 33); and once more in connection with the transfiguration (Matt. 17:5; II Peter 1:17, 18), when again, and most strikingly, the Son voluntarily chose the way of the cross.21
7. In the second paragraph the attention is shifted from heaven to earth, from the past to the present, and, in a sense, from the Father to the Son. I say “in a sense,” for the change is by no means abrupt. The infinitely close connection between the Father and the Son in the work of redemption is fully maintained. It is the Father who caused his grace to overflow toward us (verse 8), made known to us the mystery of his will according to his good pleasure (verse 9), etc. Nevertheless, the emphasis has changed from the work of the Father to that of the Son. It is the Beloved, that is, the Son, in whom we have our redemption. It is he who shed his blood for us (verse 7). It is he also in whom the Father’s purpose of grace was concentrated (verse 9), under whose headship all things are brought together (verse 10), in connection with whom we have been made heirs (verse 11), and in whom we centered our hope (verse 12). Accordingly, Paul continues: (the Beloved) in whom we have our redemption. Redemption here, as in Col. 1:14 (cf. also Exod. 21:30; Matt. 20:28; Mark 10:45; Rom. 3:24, Heb. 9:12, 15), indicates deliverance as a result of the payment of a ransom.22 There was no other way for sinners to be saved. God’s justice must be satisfied. Anyone who doubts the necessary, objective, voluntary, expiatory, substitutionary, and efficacious character of the act of the Father’s Beloved whereby he offered himself for his people should make a diligent study of the passages mentioned in N.T.C. on I and II Timothy and Titus, p. 376.
This redemption implies: a. emancipation from the curse, that is, from the guilt, punishment, and power of sin (John 8:34; Rom. 7:14; I Cor. 7:23; Gal. 3:13), and b. restoration to true liberty (John 8:36; Gal. 5:1). It was, moreover, a redemption through his blood, a redemption, therefore, which implied substitution of the life of One for the life of others. Thus, thus only, atonement could be made (Lev. 17:11; Heb. 9:22). Moreover, the blood through which alone redemption could be accomplished was his blood, that of the perfect Redeemer. The blood of animals was merely symbolical and typical (Ps. 40:6–8; Heb. 9:11–14; 10:1–14). Yet, when mention is made of redemption through his blood, this blood must never be dissociated from the voluntary sacrifice of the entire life, the self (Lev. 17:11; Isa. 53:10–12; Matt. 26:28; cf. 20:28; I Tim. 2:6). Expressions such as, “He gave his blood,” “He gave his soul,” and “He gave himself,” are synonymous. They all indicate that the Redeemer was made (and made himself) an offering for sin (Isa. 53:10; II Cor. 5:21); that he suffered the eternal punishment due to sin; that he did this vicariously, and that he did all this for those who by nature were “children of wrath” (Eph. 2:3). What enhances the glory of this sacrifice even more is the fact that although the Beloved came into the world to do many things, for example, to still the boisterous waves, cast out demons, cleanse lepers, open the eyes of the blind, unstop the ears of the deaf, feed the hungry, heal the sick, and even raise the dead, yet the over-arching purpose of his coming was to seek and to save the lost, to give himself a ransom for many (Isa. 53:12; Matt. 20:28; Mark 10:45; Luke 19:10; I Tim. 1:15). Truly, “Jesus from his throne on high came into this world to die.” No wonder that Paul cries out, “Blessed (be),” that Peter urges upon those committed to his charge the thankful response of a holy life, adding “knowing that you were redeemed not with corruptible things, with silver or gold … but with precious blood, as of a lamb without blemish and without spot, (even the blood) of Christ” (I Peter 1:15–19), that “angels desire to look into the sufferings of Christ and the glories that were to follow them” (I Peter 1:10–12), that, with their minds and hearts fixed on the infinite greatness of this sacrifice, the four living creatures and the twenty-four elders in their new song are forever exclaiming, “Worthy art thou … for thou wast slain, and didst purchase with thy blood men of every tribe and tongue and people and nation” (Rev. 5:9), and that the ten thousand times ten thousand and thousands of thousands of angels join in with this grand jubilation by lifting up their voices in exuberant adoration, shouting, “Worthy is the Lamb who has been slain!” (Rev. 5:12).
Now the purpose of this redemption was “that we might from sin be free.” It was with that objective in mind and heart that he “bled and died upon the tree.” Hence, Paul says, “the Beloved, in whom we have our redemption through his blood,” the forgiveness of our trespasses. These two — a. redemption by blood and b. forgiveness of trespasses — go together. Redemption would not be complete without procuring pardon. Even Israel in the old dispensation understood this. On the day of atonement the blood of one goat was sprinkled on the mercy-seat. The other goat, over whose head the people’s sins had been confessed, was sent away, never to return. Now here in Eph. 1:7 this idea of complete removal of sin constitutes the very meaning of the word, used in the original, rendered forgiveness (or remission). Other passages that shed light on the meaning are Ps. 103:12 (“As far as the east is from the west, so far has he removed our transgressions from us”), Isa. 44:22 (“I have blotted out, as a thick cloud, your transgressions, and as a cloud your sins: return to me, for I have redeemed you”), Jer. 31:34 (“… and their sin I will remember no more”), Mic. 7:19 (“Thou wilt cast all their sins into the depths of the sea”), and I John 1:9 (“If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness”).
As to its derivation, the word rendered trespass means a falling to the side of. A trespass, then, is a deviation from the path of truth and righteousness.23 Such deviations may be either of a gross or of a less serious nature. That in Ephesians no deviation is excluded, and that the totality of these deviations is regarded as a serious matter, one that is rooted in the very nature of man as corrupted by the fall, is clear from 2:1, “And you (he made alive) when you were dead through your trespasses and sins” (cf. 2:3, 5). With reference to forgiveness see also N.T.C. on Colossians, pp. 118–120.
Now forgiveness takes place according to the riches of his [the Father’s] grace. Forgiveness and grace are in complete harmony. The standard established by God’s grace determines the measure of his forgiveness. For the meaning of grace see on 1:2 above; cf. also 1:6; 2:5, 7, 8. Note that the Father forgives not merely of, but according to, his riches, riches of grace. Illustration: Here are two very rich persons. When asked to contribute toward a good cause, both give of their riches. The first one, however, donates a very paltry sum, far less than had been expected of him. He merely gives of his riches, not according to. The second is lavish in his support of every noble cause. He gives according to the amount of his wealth. God ever gives and forgives according to his riches. And he is rich, indeed! His favor toward the undeserving is infinite in character. 8. The apostle continues, which24 he caused to overflow25 toward us in the form of all wisdom and insight. In a similar passage (I Tim. 1:14) the apostle states, “And it super-abounded, namely, the grace of our Lord, with faith and love in Christ Jesus.” Just as in that passage grace is said to have kindled faith and love, so here grace floods the souls of believers with wisdom and insight. Wisdom is knowledge plus. It is the ability to apply knowledge to the best advantage, enabling a person to use the most effective means for the attainment of the highest goal. Insight (cf. Col. 1:9, understanding) is the result of setting one’s mind on God’s redemptive revelation in Christ, the mystery of his will, for Paul continues: 9.… in that he made known to us the mystery of his will. God had made it known to Paul (3:3), who, in turn, rejoices in being able to proclaim it to others. In addition, grace sanctifies this knowledge to the hearts of those destined to be saved. Paul says, “He made it known to us” (cf. “toward us” in verse 8), that is, to myself and to those whom I am addressing (see verse 1).
He caused his grace to overflow … in that he made known to us the mystery of his will! He did not keep it to himself. The Father did not desire that the saints and believers in Ephesus (and everywhere else) should be like the people in the city of Samaria, described in II Kings 7:3–15, who were unaware of their riches. The greatest story ever told, that of God’s grace in Christ, must be made known. In that respect, too, the true gospel of salvation differs from “other gospels” invented by men. In the days of Paul certain cults imposed on their devotees “tremendous oaths” not to reveal their secrets to the uninitiated. Even today there are societies which demand that their members make similar solemn promises on pain of dire punishment if they fail to keep them. It was the Father’s will that the most sublime secret be broadcast far and wide, and that it penetrate deeply into the hearts of those who were his own. God’s plan of salvation, moreover, must be made known in order that it may be accepted by faith, for it is by faith that men are saved.
Exactly what did Paul mean when he mentioned “the mystery”? Here in Ephesians the answer is not given until we reach verse 10, and even then it is merely introduced. Even so, however, we are told that the mystery of which the apostle is thinking is that of God’s will, that is, of the Father’s desire. The mystery and the Father’s desire, good pleasure, cherished purpose, go together. They cannot be separated, for the mystery is that of his eternal purpose. Its disclosure, too, was according to his good pleasure. Cf. verse 5 above, where foreordination is also ascribed to the Father’s good pleasure. We learn from this that the Father, far from being less loving than the Son, takes special delight in planning whatever must be planned in order to bring about the salvation, full and free, of men who had plunged themselves into misery and ruin, and takes equal pleasure in telling them about this marvelous plan! Is it any wonder that Paul’s heart was filled with adoration so that he exclaimed, “Blessed (be) the God and Father of our Lord Jesus Christ”?
The apostle further defines this good pleasure by adding: the purpose which he cherished for himself in him.26 This “in him” must mean “in the Beloved,” as the preceding context indicates. The Father “has blessed us with every spiritual blessing … in Christ” (1:3), “elected us in him” (verse 4), and “graciously bestowed his grace upon us in the Beloved” (verse 6). It is natural, therefore, that we should now be referred to the purpose which he cherished for himself “in him.” In what sense this purpose of the Father was cherished in the Beloved has been explained above (see on verse 4).
10. The Father’s good pleasure, his cherished purpose, the plan in which his soul delighted, a plan drawn up in eternity, was to be realized in time. Hence, Paul continues: to be put into effect in the fulness of the times. Literally, “for administration [or: for effectuation],” etc.27 The expression “fulness of the times” (or: seasons) and the similar (though not exactly identical) one in Gal. 4:4 indicate the moment (Gal. 4:4) or the period (Eph. 1:10) when, as it were, the lower compartment of the hourglass of God’s eternal decree had become filled, that is, when all the preceding times and seasons which the Father had set within his own authority had been completed (Acts 1:7; cf. 17:26). It is, in other words, “the appropriate time.” As is evident from 1:20–23, in the present case the reference is to the entire New Testament era, particularly to the period which began with Christ’s resurrection and coronation. It will not end until the Lord, upon his glorious return, will have pronounced and executed judgment (I Cor. 15:24, 25). It is well, in this connection, to stress what was said before, namely, that mystery and purpose go together: the effectuation of the purpose is the revelation of the mystery, for it was exactly the Father’s purpose of love to reveal that which to men was a mystery. This effectuation and revelation was destined to take place, therefore, in the present Messianic age.
The purpose actualized in the fulness of the times, the mystery then revealed, is expressed in these words: to bring all things together under one head in Christ,28 the things in the heavens and the things on the earth. What Paul is saying here receives amplification in verses 20–22. Therefore it is not necessary to enlarge upon it here. It is the identical doctrine expounded also in other letters that belong to this same imprisonment; see especially Col. 1:20 and Phil. 2:9–11, and the N.T.C. on these passages. As to the mystery which the apostle here introduces, but on which he later on expatiates in far greater detail (2:11–22, though in that paragraph the word mystery is not used; 3:1–13, note especially verse 4; 6:19), suffice it at this point to say that this mystery centers in Christ, and that one element in it is that which is expressed here, namely, that literally everything, things in heaven, things on earth, everything above us, around us, within us, below us, everything spiritual and everything material, has even now been brought under Christ’s rule. This is, indeed, a mystery, for no one would ever have guessed it, had it not been revealed. “Now we do flat yet see all things subjected to him” (Heb. 2:8). It takes nothing less than faith — and not a very weak faith either — to “see Jesus crowned with glory and honor” (Heb. 2:9), actually ruling the entire universe from his heavenly abode. It is as Dr. Herman Bavinck has so aptly expressed it, “Round about us we observe so many facts which seem to be unreasonable, so much undeserved suffering, so many unaccountable calamities, such an uneven and inexplicable distribution of destiny, and such an enormous contrast between the extremes of joy and sorrow, that anyone reflecting on these things is forced to choose between viewing this universe as if it were governed by the blind will of an unbenign deity, as is done by pessimism, or, upon the basis of Scripture and by faith, to rest in the absolute and sovereign, yet — however incomprehensible — wise and holy will of him who will one day cause the full light of heaven to dawn upon these mysteries of life” (The Doctrine of God, my translation from the Dutch; Grand Rapids, Mich., second printing, 1955).
This bringing together of all things under one head in Christ, so that things are not allowed to drift by themselves but our Lord is fully in charge, is taught by many passages in Scripture. In heaven the exalted Mediator lives and reigns (Rev. 20:4), receiving the adoration of all the redeemed and of all the angelic hosts (Rev. 5). But the thoughts of this great Uniter are turned earthward also, so much so, in fact, that he not only intercedes for his people who are still engaged in struggle and turmoil (Rom. 8:34), but even lives to make intercession for them (Heb. 7:25), and is already preparing places for them (John 14:2). He imparts gifts to men (Eph. 4:8), performs acts of healing (Acts 3:6, 16), and through his Spirit dwells in the midst of “the seven light-bearers” (Rev. 1:13). This indwelling is very active and produces fruits of sanctification in the lives of believers (Eph. 3:17–19). At the same time Christ wages war victoriously against the dragon (Satan) and his allies (Rev. 17:14), and, in general, governs the entire universe in the interest of his church (Eph. 1:22).
That Christ’s interest in this church is deep, indeed, is shown also in the statement which follows, namely, in him 11. in whom we — I, Paul, and you, the addressed — also have been made heirs. Note the word “also,” meaning: not only did we, in vital union with Christ, receive such blessings as redemption, forgiveness of sin, and spiritual illumination (wisdom, insight), favors which have already been mentioned (verses 7–10 above) but, in addition to these initial favors, which, though they have abiding significance, focus the attention upon the past (deliverance from that terrible power by which we were bound, pardon of past sins, banishment of former darkness), the right to future glory was bestowed upon us. “We were made heirs,”29 says Paul. Heirs are those who, apart from any merit of theirs, were given the right to all the blessings of salvation in Jesus Christ, nevermore to lose them. The inheritance is given to them in two stages: certain blessings are bestowed upon them in the here and now, others in the hereafter (see on verses 13 and 14 below).
The objection might occur, “But will all the blessings of salvation — future as well as present — really be ours? Does God’s plan for our lives also secure the future?” The apostle answers this by continuing: having been foreordained according to the purpose of him who accomplishes all things according to the counsel of his will.30 Neither fate nor human merit determines our destiny. The benevolent purpose — that we should be holy and faultless (verse 4), Sons of God (verse 5), destined to glorify him forever (verse 6, cf. verses 12 and 14) — is fixed, being part of a larger, universe-embracing plan. Not only did God make this plan that includes absolutely all things that ever take place in heaven, on earth, and in hell; past, present, and even the future, pertaining to both believers and unbelievers, to angels and devils, to physical as well as spiritual energies and units of existence both large and small; he also wholly carries it out. His providence in time is as comprehensive as is his decree from eternity. Literally Paul states that God works (operates with his divine energy in) all things. The same word occurs also in verses 19 and 20, which refer to the working (energetic operation) of the infinite might of the Father of glory, which he wrought (energetically exerted) in Christ when he raised him from the dead. Hence, nothing can upset the elect’s future glory.
Moreover, although everything is included in God’s universe-embracing plan and in its effectuation in the course of history, there is nothing in this thought that should scare any of the children of God. Quite the contrary, for the words clearly imply that the only true God, who in Christ loves his own with a love that passes all understanding, acts with divine deliberation and wisdom. All his designs are holy, and he delights to reward those who trust in him. Human responsibility and the self-activity of faith are never violated in any way. There is plenty of room for them in the decree and in its effectuation. Scripture is very clear on this (Luke 22:22; Acts 2:23; Phil. 2:12, 13; II Thess. 2:13).
Besides, God is not like the heathen deities who are moved by changing circumstances, by whim and caprice, so that one never knows how long their favor is going to last. He who in his love has foreordained his people to adoption as sons will never forsake them, but will finish that which he began in them (Phil. 1:6). He will carry out his plan to the very finish. Nothing will ever be able to frustrate his design. “Nor sin, nor death, nor hell can move his firm predestinating love.”
12. If, then, God’s decree from eternity is thus all-embracing, and if it is fully carried out in history, and if the destiny of his children was included in this plan, then Paul and the readers have no reason whatever for boasting in themselves. Whatever they are or have or do is from God. Hence, in language similar to that employed in verse 6 above, Paul concludes this section by saying: to the end that we should be to the praise of his glory, we who beforehand had centered our hope in Christ. Before the inheritance has been fully received — for only the first instalment has been received here and now (see verses 13, 14) — Paul and those addressed (see verse 1) have already centered their hope in Christ. That hope will not be crushed. “And the ransomed of Jehovah will return, and come with singing to Zion; and everlasting joy will be on their heads: they will obtain gladness and joy, and sorrow and sighing will flee away.” (For contrasting interpretations of “we” in verse 12 and “you” in verse 13, see on verse 13.)
13. As the center of interest shifts once more, this time from the Son (“Christ,” mentioned at the close of verse 12) to the Holy Spirit, here again instead of an abrupt change there is a gradual transition (cf. the beginning of verse 7, with its stair-step transition from the Father to the Son). Paul writes, in whom you31 also (are included), having listened to the message of the truth, the gospel of your salvation.32 The Ephesians must not doubt their inclusion in Christ and all his benefits. They have heard, have listened attentively to, the message of the truth. Did not Luke report, “All those who lived in Asia heard the word of the Lord, both Jews and Greeks”? (Acts 19:10). Such hearing was necessary in order that by faith they might be saved. The answer to be given to those who say that men who can properly be considered objects (or potential objects) of missionary activity are able to be saved without hearing the gospel is, “And how will they believe in him whom they did not hear?” (Rom. 10:14; cf. Matt. 1:21; John 14:6; Acts 4:12). Of course, it makes a difference how men hear. Some hear and become gospel-hardened. As men may become deaf because of a constant pounding noise, so also hearers of the gospel may become completely immune to the preaching of the truth. (“And I heard him a bumming away like a buzzard clock over my head.”) Moreover, to some the proclamation of the gospel is like a love-song sung beautifully and played well (Ezek. 33:32).They hear but do not take to heart (Mark 4:24; Luke 8:18). Christ told his audiences to take care how they heard. By means of unforgettable parables he emphasized this lesson (Matt. 7:24–27; 13:1–9, 18–23).
Christ, however, also stressed that men should give heed what they heard. The Ephesians had listened attentively to “the message of the truth.” There were many errors abroad in those days, many false gospels (Col. 1:23; 2:4, 8; cf. Gal. 1:6–9). The Ephesians, by and large, had ignored or rejected them. They wanted to hear only the very best. It is called the message of the truth because it reveals man’s true condition, proclaims and advocates the only true way of escape, and admonishes saved sinners to show true gratitude in their whole lives. It is, accordingly, “the gospel of your salvation,” not in the sense that in and by itself it saves anyone, but thus that, when accepted by true faith in Christ, its good tidings of great joy become “the power of God for salvation” (Rom. 1:16). This true faith the Ephesians had shown, for Paul continues: and having also believed in him.… They had surrendered their lives to their Lord, had reposed their trust in him. The better they knew him, the more they had trusted him. The more they had trusted him, the better they had learned to know him. Hence, Paul says: you were sealed with the promised Holy Spirit. A seal — not stamped on but attached to an object in ancient times — was used a. to guarantee the genuine character of a document, etc. (Esther 3:12), or, figuratively, of a person (I Cor. 9:2); b. to mark ownership (Song of Sol. 8:6) ; and/or c. to protect against tampering or harm (Matt. 27:66; Rev. 5:1). The context (see verse 14) would seem to indicate that the first of these three ideas, that of authentication or certification, is basic in the present passage. The Spirit had testified within their hearts that they were children of God (Rom. 8:16; I John 3:24), and “if children, then heirs, heirs of God, and joint-heirs with Christ” (Rom. 8:17), people whom nothing can harm, and to whom “all things work together for good” (Rom. 8:28). It is immediately apparent that in such matters the three aforementioned purposes for which a seal is used combine: authentication implies ownership and protection. In this connection see also N.T.C. on I and II Timothy and Titus, pp. 266–270.
When the very practical question is asked, “How did the Ephesians — or how does anyone — get that seal, that inner assurance?” the answer is: not merely or mainly as the result of agonizing self-searching to see whether all the “marks” of having been elected are present, but rather by a living faith in the triune God, as revealed in Christ, a faith “working through love” (Gal. 5:6). That those addressed had indeed received it in no other way is a fact to which the apostle immediately calls attention (Eph. 1:15).
The Spirit who had given them this seal is here called by his full name, “the Holy Spirit,” to indicate not only that he is holy in himself but also that he is the source of holiness for believers, a holiness which in the case of the addressed was expressed not only by their inner disposition but also by their loving words and deeds. Moreover, this third person of the Trinity is here called “the Holy Spirit of promise,” that is, the promised Holy Spirit, the One given in fulfilment of divine promises (John 14:16, 17; 15:26; 16:13: Acts 1:4). Does not the very fact that in his coming and work divine promises were gloriously fulfilled indicate that promises of future blessings for believers will also attain fruition? In that vein the apostle continues by writing, 14. who is the first instalment of our inheritance. For “first instalment” Paul uses the word arrabōn (also spelled arabōn). In the papyri it often refers to earnest money in the purchase of an animal or even of a wife. In the LXX rendering of Gen. 38:17–20 the word occurs three times. It is of Semitic, probably Phoenician, origin. The Phoenicians were sea-faring traders who had not copyrighted their business-terminology. In the New Testament the word occurs also in II Cor. 1:22; 5:5, passages from which we learn that when God deposited the Spirit in the hearts of his children he obligated himself to bestow upon them subsequently the full remainder of all the blessings of salvation merited for them by the atoning sacrifice of Christ. The first instalment is, accordingly, a pledge or guarantee of glory to come, a glory arriving not only when soul and body part but also and especially in the great consummation of all things at Christ’s return. The fruits which this indwelling and sanctifying Spirit bestows (Gal. 5:22, 23) — such as love, joy, peace, longsuffering, kindness, faithfulness, meekness, self-control, and their marvelous product: assurance of salvation (II Peter 1:5–11) — are “first-fruits” (Rom. 8:23). They are a foretaste of future, ineffable bliss.33 The full inheritance — salvation viewed as God’s gracious and abiding gift, not bought with money, nor earned by the sweat of human toil, nor won by conquest — will one day be the believers’ portion, for them to possess and to enjoy, to God’s glory.
Now the end or purpose of all things lies never in man but always in God: for the redemption of (God’s) own possession.34 At the moment when believers receive their full inheritance, which includes a glorious resurrection body (4:30), the redemption35 of God’s own possession takes place, that is, the full release to him of that which is his by virtue of the fact that he both made it and bought it. Fully released from all the effects of sin, his people will then be made manifest as being in very deed “his peculiar treasure.” When the apostle also at the close of this third paragraph, which centers in the work of the Holy Spirit, adds to the praise of his glory, he is echoing what he had said in an earlier epistle: “You are not your own, for you were bought with a price; glorify God therefore in your body” (I Cor. 6:19, 20). The fact that believers do not belong to themselves but to God (or: to Christ) is familiar Pauline doctrine: “You belong to Christ” (I Cor. 3:23); “Whether we live, we live to the Lord, and whether we die, we die to the Lord; therefore, whether we live or whether we die, we are the Lord’s” (Rom. 14:8). This, too, is the believers’ only comfort both in life and in death. It is exactly as the Heidelberg Catechism expresses it:
“Question 1: What is your only comfort in life and death?
“Answer: That I, with body and soul, both in life and death, am not my own, but belong to my faithful Savior Jesus Christ; who with his precious blood has fully satisfied for all my sins, and delivered me from all the power of the devil; and so preserves me that without the will of my heavenly Father not a hair can fall from my head; yea, that all things must be subservient to my salvation, wherefore by his Holy Spirit he also assures me of eternal life, and makes me heartily willing and ready, to live unto him.”
Moreover, the combination which we have here in Eph. 1:14, namely, “(God’s) own possession … to the praise of his glory” reminds one immediately of Isa. 43:20, 21, “my people, my chosen, the people which I formed for myself, in order that they might proclaim my praise.” Is it any wonder that when the apostle ponders the fact that he himself and also those addressed had been emancipated from the most dreadful evil and had been restored to the most unimaginable good, and this by the very God against whom they had rebelled, and at such a cost, and that God had even given to them the Holy Spirit as a pledge and foretaste of future climactic bliss when they would receive their full inheritance and would stand forth in dazzling splendor as God’s very own, — in view of all this is it any wonder that he begins his magnificent doxology by saying, “Blessed (be)” and that he ends it with “to the praise of his glory”?
Chapter 1
Verses 15–23
Theme: The Church Glorious
I. Adoration
for its
for its
E ternal Foundation “in Christ”
2. leading to thanksgiving and prayer, that the eyes of those addressed may be illumined in order to see God’s saving power, exhibited in the resurrection and coronation of Christ (verses 15–23)
1:15–23
2. Thanksgiving and Prayer
15 For this reason, because I have heard of the faith in the Lord Jesus that (exists) among you and of your love for all the saints, 16 I do not cease to give thanks for you, while making mention of you in my prayers, 17 (asking) that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and revelation in the clear knowledge of him, 18 (having) the eyes of your hearts illumined, so that you may know what is the hope for which he called you, what the riches of the glory of his inheritance among the saints, 19 and what the surpassing greatness of his power (displayed) with respect to us who believe, as seen in that manifestation of his infinite might 20 which he exerted in Christ when he raised him from the dead and made him to sit at his right hand in the heavenly places 21 far above every principality and authority and power and dominion and every name that is named, not only in this age but also in the coming one; 22 and he ranged everything in subjection under his feet, and him he gave as head over everything to the church, 23 since it is his body, the fulness of him who fills all in all.
Christ as the eternal foundation of the church (cf. I Cor. 3:11), of its complete salvation, so that it was “in Christ” that believers received every spiritual blessing, is the theme not only of verses 3–14, as has been shown, but also of the rest of the chapter. This is evident from the fact that the apostle begins this single sentence of 169 words (in the original) by expressing gratitude because he has heard of the faith of those addressed “in the Lord Jesus.” He ends it by describing the Christ as the One who in the interest of the church “fills all in all.”
15. Paul’s gratitude of heart was called forth by the blessings enumerated and described in verses 3–14 as well as by the report that had reached him, as he now relates: For this reason, because I have heard of the faith in the Lord Jesus that (exists) among you.… Traffic by sea was brisk in those days; visitors were allowed to see the famous prisoner in Rome; the bond of Christian fellowship was very strong. For all these reasons it is not surprising that although about four years had now elapsed since the apostle carried on his labors in Ephesus — labors from which the people of the surrounding territories also benefited (Acts 19:10, 26) — he had been kept well informed. Now not all of the information that had reached Paul was favorable. He knew that there were grave faults against which the Ephesians had to be warned, and he is going to do just that, but not immediately. Very tactfully he keeps these admonitions in reserve until the close of the letter is in sight (4:17–6:9). Paul was the kind of man who took pleasure in bestowing sincere praise upon those whom he loved, and in doing so at once. At the particular place in the letter where, had the apostle been a heathen, he would have thanked this or that deity for having kept the writer and/or the readers in good health, Paul expresses his humble gratitude to the only true God for having imparted to the addressed the quietness and confidence that is the portion of all those who lean on the everlasting arms of their Savior, Jesus, and revere him as their Lord who bought them and to whom they render joyful obedience. The rosebud of faith, moreover, had burst forth into the flower of love, for of this, too, Paul had received cheerful tidings: and of your love36 for all the saints. Faith, if it be genuine, and love go together, for the Magnet that draws sinners to himself draws them together also. Or, to change the figure, as the spokes of a wheel approach the hub they at the same time approach each other (see Gal. 5:6; I John 4:21). And because of this feeling of warm personal attachment to, and concern for, one another, present among the addressed, a disposition from which all of the saints benefited, Paul continues: 16. I do not cease to give thanks for you, while making mention of you in my prayers. Honor to whom honor is due! It was God to whom gratitude was due for the marvelous changes which, by his grace, had been wrought in Ephesus and the region round about. Paul is shown here as a man who believed with all his heart in the necessity of thanksgiving, the latter being an essential element in every prayer that proceeded from his heart. As to prayer for others see also Rom. 1:9; Phil. 1:4; Col. 1:9; I Thess. 1:2; II Thess. 1:11; Philem. 4. All the more striking and beautiful is this expression of thanksgiving and prayer when it is seen in the light of the fact that it was uttered a. with great regularity (“I do not cease”) and b. by a prisoner. The latter reminds one of Jonah’s prayer “out of the fish’s belly,” a prayer which similarly included the note of thanksgiving (Jonah 2:1, 9). The content of the prayer is found in the words: 17. (asking) that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and revelation in the clear knowledge of him. See verse 3 above for a similar manner in which the Object of prayer is indicated, and the explanation there given. Here in verse 17, however, we read “the Father of glory.” Paul has just shown how magnificently the attributes of God shone forth in die works of election, foreordination, redemption, spiritual illumination, certification. It is understandable, therefore, that he speaks of “the Father of glory,” that is, “the glorious Father.” See also Acts 7:2; I Cor. 2:8; and James 2:1. The apostle asks that the Spirit of wisdom and revelation be given to the Ephesians. Most of the translations have “spirit” instead of “Spirit” (= the Holy Spirit). In favor of Spirit, however, are the following arguments:
(1) Paul writes “… of revelation.” We do not generally associate revelation with the purely human spirit or state of mind.
(2) As to “… of wisdom,” in Isa. 11:2 this is mentioned as the first of several gifts imparted by the Spirit of Jehovah.
(3) Such expressions as “Spirit of truth” (John 15:26) and “Spirit of adoption” (Rom. 8:15) also refer to the Holy Spirit.
(4) Ephesians abounds with references to the third Person of the Holy Trinity. Since the Comforter figured so prominently in this epistle, we may well believe that also in the present instance Paul has him in mind.
(5) It is rather characteristic of Paul that, having made mention of God the Father and of Christ the Son — and both have already been mentioned here in 1:16 — he then also refers to the Spirit. Cf. Rom. 8:15–17; II Cor. 13:14; Eph. 1:3–14; 3:14–17; 4:4–6; 5:18–21.37
(6) When the Father gives enlightened eyes, does he not do so through the Holy Spirit? See John 3:3, 5. Men cannot see the Kingdom of God, to enter it, except through the Spirit. Cf. Eph. 5:8; I John 1:7.
A question may occur, however, in this connection. It may be asked, “But how is it possible that Paul prayed that the Spirit of wisdom and revelation be given to those who already possessed that Spirit; in fact, according to verse 13, had been sealed by him?” One cannot escape this difficulty by reading “spirit” (state of mind) instead of Spirit (Holy Spirit). For even then the question would occur: “How can the apostle ask that a spirit of wisdom in the clear knowledge of him [that is, of God] be given to those who already knew him so well that they had reposed their trust in him?” (verse 13). However, this difficulty confronts us not only here in Ephesians, but throughout Paul’s epistles. To give but two examples: contrast Col. 1:4 with 3:12; I Thess. 1:3; 2:13 with 5:15. If Paul could say the one how could he say the other also?
The answer is provided by Paul himself. It amounts to this: what is already present must be strengthened. The Holy Spirit is present, to be sure, but the apostle prays that the Ephesians “may be strengthened with power through his Spirit in the inner man” (3:16). The work begun in the heart must “be carried on toward completion” (Phil. 1:6). Love and all the other graces must “abound more and more” (Phil. 1:9; cf. I Thess. 3:12; 4:10). It is clear, therefore, that Paul’s prayer here in Eph. 1:15–23, including therefore also verse 17, is entirely consistent with what he had solemnly declared in verses 3–14. In fact, the connection between verses 15 and 16, on the one hand, and 17 ff., on the other, shows that it was exactly because so many spiritual gifts had been received that the apostle takes courage to ask for even more.
Paul, then, asks that the addressed may receive a continually growing supply of wisdom and clear knowledge. Combine the two, and note that he is asking that the Ephesians be given deeper penetration into the meaning of the gospel and a clearer insight into the will of God for their lives, enabling them at all times to use the best means for the attainment of the highest goal, namely, the glory of God Triune.
Now it was the Spirit who imparted wisdom, the Spirit also who revealed the truth. For these early Christians, who so recently had emerged from pagan fear, superstition, and immorality, who were able to communicate with Paul only by letter or through a messenger, and who were living in the midst of a heathen environment, wisdom and revelation were doubly needed, and this not only in order to gain a clearer insight into the way of salvation but also to know just what was the right course to follow in any given situation. What they needed above all was clear knowledge of God, including joyful recognition of God’s way for their lives and a willingness to follow his direction. Now this was not merely a matter of the intellect. Far more than this was at stake. Hence the apostle continues his prayer as follows: 18. (having) the eyes of your hearts illumined.38 In Scripture the heart is the fulcrum of feeling and faith as well as the mainspring of words and actions (Rom. 10:10; cf. Matt. 12:34; 15:19; 22:37; John 14:1). It is the core and center of man’s being, man’s inmost self. “Out of it are the issues of life” (Prov. 4:23). “Man looks on the outward appearance, but Jehovah looks on the heart” (I Sam. 16:7). Now apart from the work of the Holy Spirit the eye of the heart is blind (Isa. 9:2; John 9:39–41; I Cor. 2:14–16). Men thus blinded need two things: the gospel and spiritual apperception. The latter is what is meant by eyes illumined or enlightened. See also on 5:8 for the meaning of light versus darkness. In order to bring about this illumination the Spirit causes men to be reborn. He removes their mists of ignorance, clouds of lust, selfish and jealous dispositions, etc., and imparts to them sorrow for sin and faith working through love. The spiritual eye is enlightened when the heart is purified. “Blessed are the pure in heart, for they shall see God” (Matt. 5:8). Paul continues: so that you may know what is the hope39 for which he called you. Paul knows that the best way to drive away old sinful tendencies is no longer to concentrate on them but rather on the blessings of salvation. The Ephesians had received the effectual call. The urgent invitation of the gospel (the external call) had been applied to their hearts by the Holy Spirit, producing the internal call. In the latter sense calling is referred to everywhere in the New Testament; cf. Rom. 11:29; I Cor. 1:26; 7:20; Eph. 4:1, 4 (in addition to the present 1:18); Phil. 3:14; II Tim. 1:9; Heb. 3:1; I Peter 2:9; II Peter 1:10. Let those addressed then ponder how rich they are because of the hope for which God had called them (literally, “the hope of his calling”). This hope is firmly grounded in God’s infallible promises. It is the soul’s anchor, moored to the very throne of God; hence, to the very heart of Christ (Heb. 6:18–20). It is therefore a fervent yearning, confident expectation, and patient waiting for the fulfilment of God’s promises, a full Christ-centered (cf. Col. 1:27) assurance that these promises will indeed be realized. It is a living and sanctifying force (I Peter 1:3; I John 3:3). Paul continues: (so that you may know) what (is) the riches of the glory of his inheritance among the saints. “His” inheritance means the one given by him, just like “his” calling was the call issued and made effective by him. Paul is speaking about the glorious riches, the marvelous magnitude, of all the blessings of salvation, particularly those still to be bestowed in the great consummation of all things. See N.T.C. on Col. 1:12 (“the inheritance of the saints in the light”). These blessings are called an inheritance because they are the gift of God’s grace, and once received will never be taken away again (“I will not give you the inheritance of my fathers,” I Kings 21:4). See also above, on verse 14. The phrase “among the saints” (cf. Acts 20:32; 26:18) deserves special attention. When a believer’s hope is what it should be, he never looks forward to an inheritance just for himself. What will make the inheritance so glorious is exactly the fact that he will enjoy it together with “all who love his appearing” (II Tim. 4:8).
19. Paul continues by adding one more item to the hope and the inheritance. He says, “I pray that the eyes of your hearts may be illumined, so that you may know what is the hope … what the riches of the glory of his inheritance among the saints,” and what the surpassing greatness of his power (displayed) with respect to us who believe, as seen in that manifestation of his infinite might.… This “surpassing greatness of his [God the Father’s] power” is needed as a link between the two other items which were mentioned in the preceding verse, namely, the hope and the inheritance. The power (Greek dúnamis, cf. “dynamite”) of God is necessary in order that the hope may be realized, the inheritance obtained. The words “with respect to us who believe” show that this power is exerted in the interest of believers, of no one else. They alone receive the inheritance. Paul is asking God to give the addressed enlightened eyes in order that they may know what is the surpassing greatness of God’s power “… according to that working of the strength of his might,” etc., thus literally. The three words which he employs to show how this power is used are: enérgeia (whence our “energy”), that is, activity, working, manifestation; krátos: exercised strength; and ischús: might, great inherent strength. Nevertheless, when such synonyms are piled up, as happens in this part of the sentence, it is a question whether we should distinguish them so sharply. F. W. Grosheide is probably correct when he says, “It is difficult to indicate an accurate distinction between the various words used for power. It is permissible to conclude that the apostle uses more than one term to indicate the fulness and the certainty of this power” (op. cit., p. 30). In harmony with this view I suggest the translation “power … as seen in that manifestation of his infinite might,” (continued) 20. which he exerted in Christ when he raised him from the dead and made him to sit at his right hand in the heavenly places. The main thought expressed by these words when they are viewed in the light of what immediately precedes is this: the apostle prays that the Ephesians be given enlightened eyes so that they may see and discern that, in order to translate their steadfast hope into glorious realization so that they will receive their full inheritance, God has at his disposal as great a power as he exhibited when he raised his Son from the dead and set him at his own right hand. It is as if the apostle were saying, “Do not despair. You can rely on God’s infinite power. One day the inheritance held in store for you will be fully yours.”
But is it necessary to limit the meaning of Paul’s words to a comparison between a. the power displayed in Christ’s resurrection and coronation, and b. the power exercised in bringing believers to their ultimate victory? In the light of Rom. 6:8–11; I Cor. 15:20; Col. 3:1, may he not also have had in mind the fact that Christ’s resurrection and session at the Father’s right hand are typical of what happens to believers? They, too, will conquer death when they arise gloriously from their graves to live and reign with Christ forevermore. And even now Christ’s resurrection is a type of their spiritual resurrection, their gradual victory over sin. There is, in fact, even a causal connection. Christ’s resurrection, being proof-positive of the believers’ justification, is a pledge of their eternal glory. His sitting at the Father’s right hand, whence he has poured out his Spirit into their hearts, guarantees and brings about their ultimate bliss.
The tremendously important place which Christ’s resurrection occupied in the thinking of the apostolic age is apparent not only from the present passage but also from the following: Matt. 28; Mark 16; Luke 24; John 20, 21; Acts 1:22; 2:32; 3:26; 10:40; 13:34; 17:31; 23:6; 26:8, 23; Rom. 4:25; 8:34; I Cor. 15; I Peter 1:3; etc. Similarly, the significance attached to Christ’s coronation, so that as a reward for his mediatorial work he rules the entire universe in the interest of his church, is clear in the present epistle from 1:20–23; 4:8ff., and elsewhere from Acts 2:33, 36; 5:31; 7:56; Rom. 8:34; Phil. 2:9; Col. 3:1; Heb. 2:8, 9; etc. See also Ps. 110:1. Two chapters of the Book of Revelation are devoted mainly to this theme (chapter 5, see verse 7; chapter 12, see verses 5 and 10). The living and ruling Christ was a living reality to the consciousness of the early church. For the phrase “in the heavenly places” see above, on verse 3.
21. The fact that the apostle was not thinking first of all of a particular point in space when he spoke of Christ’s exaltation to the Father’s right hand but rather of the extent or degree of this high position is clear from the words: far above every principality and authority and power and dominion and every name that is named. The enumeration of the mighty ones “far above” whom Christ was assigned his place of pre-eminence is almost the same as that in Col. 1:16. From that passage, in the light of Col. 2:10, as well as from the present Ephesian passage when compared with 3:10, it is clear that the reference is, or is primarily, to angels. Teachers of error, who at this very time were disturbing the churches of provincial Asia, particularly those of the Lycus Valley, grossly overestimated the position of the angels in relation to Christ and the work of salvation. The names of angels, the various categories into which they were to be classified, and the worship due to them, seem to have been some of the topics on which the heretics concentrated their attention. What Paul is saying, then, is this: the angels (whether good or bad) have no power apart from Christ. Call them by whatever name you wish, far above them all reigns Christ. (See on 4:10.) Moreover, his position of majesty will last forever, for he has been exalted above all these eminent ones and above every title that can be conferred not only in this age,40 the present dispensation, but also in the coming one, the one that will be ushered in at the consummation of all things (cf. 2:7).41
22, 23. Accordingly, the God of our Lord Jesus Christ, the Father of glory manifested his infinite might when he raised Christ from the dead and made him to sit at his right hand and he ranged everything in subjection under his feet. In him, as the Ideal Man (“Son of Man” as well as “Son of God”) Psalm 8 (of which verse 6 is here quoted; cf. LXX Ps. 8:7) attains its absolute fulfilment. See also I Cor. 15:27 and Heb. 2:8. The expression “everything” or “all things” must not be narrowed down to “all things in the church.” Nor does it merely include such things as “sheep and oxen, the beasts of the field, the birds of the heavens, the fish of the sea, whatever passes through the paths of the seas” (Ps. 8:7, 8). Though, in a very limited manner, mankind, even after the fall, exercises a degree of dominion over these “lower” creatures, the sway that he thus wields is nothing compared to Christ’s universal sovereignty, a dominion from which absolutely nothing that exists is excluded. Therefore nothing can prevent the realization of the believers’ “hope.” Nothing will be allowed to stand in the way of their acquisition and enjoyment, to the full, of that glorious “inheritance” of which they have a foretaste even here and now. Moreover, God’s power does not lie dormant. In a manner that was clearly exhibited in Christ’s exaltation it is being used for the government of the universe in the interest of the church. Hence, Paul continues: and him42 he gave as head over everything to the church, since43 it is his body …; that is, since he is so intimately and indissolubly united with it and loves it with such profound, boundless, and steadfast love. It is the closeness of the bond, the unfathomable character of the love between Christ and his church that is stressed by this head-body symbolism, as is clearly indicated in 5:25–33. In this connection an important fact must not be ignored, namely, that throughout the letter Paul emphasizes God’s (or Christ’s) great love for his people, and the love they owe him and one another in return (1:5; 2:4; 3:19; 4:1, 2; 5:1, 2ff.; 6:23, 24). There is not a single chapter in which this theme is not stressed. One who has not grasped this point does not understand Ephesians!
In the twin epistles, Colossians and Ephesians, the figure head-body appears for the fist time in Paul’s epistles, to indicate the relation between Christ and his church. It is true, of course, that here in Eph. 1:22, 23 Christ is not actually said to be the head of the church but rather “head over everything to the church … his body.” But this manner of expressing it merely enhances the beauty of the symbolism. The meaning, then, is this: since the church is Christ’s body, with which he is organically united, he loves it so much that in its interest he exercises his infinite power in causing the entire universe with all that is in it to co-operate, whether willingly or unwillingly. Accordingly, the idea Christ the Ruling Head over everything (cf. Col. 2:10) does not cancel but rather strengthens and adorns the clearly implied doctrine Christ the Ruling (and Organic) Head of the Church (cf. Eph. 4:15; 5:23; Col. 1:18; 2:19). When, therefore, many commentators, dogmaticians, as well as the Heidelberg Catechism (Lord’s Day XIX, edition with textual references, Q. and A. 50) appeal to Eph. 1:20–23, among other passages, in support of the position that Christ is head of the church, they are not committing an error. For further remarks on Christ’s headship see above, on verse 10; also N.T.C. on Colossians, pp. 76–78, the latter particularly for the distinction between ruling and organic headship.
As a further description of the church as body of Christ, Paul adds: the fulness44 of him who fills all in all.
The argument with respect to the exact meaning of fulness in this particular case covers many pages in scores of commentaries. With due respect for the reasoning of those who defend other theories, and whose pleas in corroboration of their views have been examined in detail,45 I have, after lengthy study reached the conclusion that the following is the correct interpretation: the church is Christ’s complement. In other words:
“This is the highest honor of the church, that, until he is united to us, the Son of God reckons himself in some measure imperfect. What consolation it is for us to learn that, not until we are in his presence, does he possess all his parts, or does he wish to be regarded as complete.” (John Calvin in his comments on this passage. See Bibliography for title of work.) With variations as to detail, this view, namely, that the church is, indeed, represented here as filling or completing him who fills all in all, is also defended by Abbott, Barry, Bruce, Grosheide, Hodge, Lenski, Simpson, and many others.
This interpretation to which I, along with all of those just mentioned, cling does not in any degree or manner detract from the absolute majesty or self-sufficiency of Christ. As to his divine essence Christ is in no sense whatever dependent on or capable of being completed by the church. But as bridegroom he is incomplete without the bride; as vine he cannot be thought of without the branches; as shepherd he is not seen without his sheep; and so also as head he finds his full expression in his body, the church.
There are also the following additional reasons that have induced me to regard this interpretation as being the correct one:
(1) The fact that the One who fills all in all does, nevertheless, have that which fills or completes him, is clearly taught by Christ himself and also by his disciple John (John 6:56; 15:4, 5; 17–21; I John 3:24). “Abide in me, and I in you” shows that not only are the branches incomplete apart from the vine — which is the point that is stressed in John 15 — but, in a sense, the vine also finds fulfilment in the branches.
(2) In Col. 1:24 Paul speaks about himself as “supplying what is lacking in the afflictions of Christ.” There is a sense in which the church, as it were, completes Christ’s suffering. See N.T.C. on Col. 1:24. Those, therefore, who reject the idea that the church is the complement of the Christ, will experience great difficulty in interpreting Col. 1:24. Similarly, the church recapitulates Christ’s death and resurrection (Rom. 6:4, 5; Col. 2:20; 3:1; II Tim. 2:11, 12).
(3) The head-body metaphor, when interpreted as meaning that the body fills or completes the head, resulting in an organic unity, so that the body carries out the will and purpose of the head, makes good sense. Christ uses the church in the realization of his plan in the government of the world and for the salvation of sinners.
(4) The idea stressed by Calvin, namely, that Christ refuses to regard himself as complete until he possesses all his parts, also harmonizes beautifully with the love-motif which, as I have shown, dominates this entire epistle.
(5) The description of the church as “the fulness of him who fills all in all” is, indeed, a “tremendous paradox” (to use Lenski’s expression, op. cit., p. 403). This, too, is exactly what we expect to find in Paul. Oxymora or seeming contradictions abound in his writings: “They are not all Israel that are of Israel” (Rom. 9:6). “In everything we commend ourselves … as deceivers, yet true: as unknown, yet well-known; as (dying but behold we live; … as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things” (II Cor. 6:4–10). “When I am weak, then I am strong” (II Cor. 12:10). It is Paul who wants the Thessalonians to be ambitious about living calmly (I Thess. 4:11). And in this very epistle of Ephesians he speaks about knowing the love of God that passes knowledge (3:19)! The paradox of Eph. 1:23 fits nicely into this style category.
Commenting on the words “of him who fills all in all” Calvin continues as follows, “This is added to guard against the supposition that any real defect would exist in Christ if he were separated from us. His desire to be filled and, in some respects, to be made perfect in us, arises from no want or necessity; for all that is good in ourselves, or in any of the creatures, is the gift of his hand.”
The words “who fills46 all in all” mean that Christ fills all the universe in all respects; that is, the entire universe is not only dependent on him for the fulfilment of its every need but is also governed by him in the interest of the church, which, in turn, must serve the universe, and is replenished by his bounteous gifts. Thus he is constantly pervading all things with his love and power (cf. Jer. 23:24; I Kings 8:27; Ps. 139:7). I agree with the statement of Roels, “Paul most probably refers to the fact that the Christ, exalted over all, is now involved in the historical realization of the already accomplished reconciliation of the universe by directing all things to their determined, divinely appointed, end” (op. cit., p. 248).
With such a Christ as the Eternal Foundation of its salvation the church has nothing to fear. Its hope will be realized, its inheritance fully enjoyed.
Summary of Chapter 1
The chapter consists of two main parts (after the opening salutation, verses 1–3). In the first of these (verses 4–14) Paul praises God Triune for the blessings of election by the Father, redemption through the Son, and certification in the Spirit. In the second (verses 15–23), having given utterance to his deep and humble thanksgiving, the apostle prays that the Ephesians may be enlightened so that they may behold: a. what is the hope for which they have been called; b. what the inheritance that awaits them; and c. what is the power of God to cause this hope to be realized and the inheritance to become their everlasting possession. Was not the proof of the operation of this power given when “the Father of glory” raised his Son from the dead and made him to sit at his right hand in the heavenly places?
In this chapter, more than in any other, the apostle underscores the fact that it is “in Christ” that every spiritual blessing descends upon God’s people from “the heavenly places.” Apart from him they are desperately poor. In intimate fellowship with him they are inexpressibly rich. Christ is, accordingly, in a very real sense the church’s Eternal Foundation. Cf. I Cor. 3:11.
The question may be asked, “How is it that in this chapter and also in chapters 2 and 3 the apostle, a prisoner, gives expression to his profound gratitude in words of unrestrained adoration, beginning with ‘Blessed (be) the God and Father of our Lord Jesus Christ!’?” The answer is that he had meditated on the following facts:
(1) The Father’s special delight in planning the salvation of people who in themselves were entirely unworthy (1:5b; 2:3).
(2) The Father’s marvelous decision to adopt these people as his very own, and to call them “the Father’s Family” (1:5: 3:15).
(3) The Son’s solemn pledge, made before the foundation of the world, whereby he became his people’s Surety (1:4).
(4) The fact that “not until we are in his presence does he [the Son] wish to be regarded as complete” (Calvin’s interpretation of the expression that the church is “the fulness of him who fills all in all” 1:23).
(5) The Spirit’s willingness to dwell in the hearts of God’s people, by his very presence assuring them of greater glory to come (1:13, 14).
(6) The Spirit’s activity of enlightening the eyes, so that believers, thus illumined, may have a clear and definite knowledge of their hope, their inheritance, and of the power of God which transforms the hope into the actual possession of the inheritance (1:17–23).
(7) The revelation to Paul of the “mystery,” namely, the establishment of the church gathered out of Jews and Gentiles and welded into one spiritual community with equality of membership for all regardless of race or nationality (1:15; 2:16; 3:6).
(8) The fact that this “united church” is being established before Paul’s very eyes, the congregations of Ephesus and surroundings furnishing the proof (1:15).
(9) The fact that even he, Paul, once a bitter persecutor, had, in God’s marvelous grace, been chosen to reveal the mystery to men and to see it go into effect (3:3–5).
(10) The reign of the resurrected and ascended Christ over the entire universe in the interest of the church, his body (1:22, 23)
11 That the expression is a unit is shown also by the fact that in the original the definite article is not repeated before the second word. This non-repetition also indicates that it is correct to translate the second as well as the first of the two words as a noun, not an adjective; hence, believers, not faithful. The believers here in Eph. 1:1 are comparable to the believing brothers in Col. 1:2.
12 The rendering “to the saints and believers in Christ Jesus” (instead of “to the saints and believers who are in Ephesus in Christ Jesus”) makes it appear as if Christ Jesus were here conceived as the object of the implied verb believe. But this would be contrary to the usual meaning of the phrase “in Christ Jesus,” and would also destroy the unity of the pair “saints and believers,” as if the words “in Christ Jesus” modified the second word only.
13 The one preposition from introduces the entire expression “God our Father and the Lord Jesus Christ,” showing that these two Persons are placed on the level of complete equality.
14 On blessedness as applied to God see N.T.C. on I and II Timothy and Titus, pp. 71, 72 (including footnote 34). Although according to its form εὔλογητός is a verbal adjective properly meaning “worthy of praise,” yet, according to later usage, there is nothing that prevents it from having the sense of a perfect participle. As to the copula, Lenski would leave it out entirely. He says, “Supply nothing, read the word as an exclamation.” But even an exclamation of this type has an implied verb. Some favor the indicative ἐστίν (cf. Rom. 1:25 and LXX Ps. 118:12) and the rendering “Worthy of blessing is”; more usual is the translation “Blessed be” or “Praise be to,” on the basis of the optative εἴη. Ultimately the difference is minimal, as even the expression “Worthy of blessing is” would imply, “Therefore, let him be blessed (or praised).”
15 For the teaching of Karl Barth on this subject see his “Gottes Gnadenwahl,” Die Lehre Von Gott, Die Kirchliche Dogmatik, II/2 (3e.Auflage, 1948). See also G. C. Berkouwer, De Triomf der Genade in de Theologie van Karl Barth (Kampen, 1954); C. Van Til, The New Modernism: an appraisal of the theology of Barth and Brunner (Philadelphia, 1946), and by the same author, Has Karl Barth Become Orthodox? (Philadelphia, 1954); F. H. Klooster, The Significance of Barth’s Theology: An Appraisal, With Special Reference to Election and Reconciliation (Grand Rapids, 1961); and Edwin D. Roels, God’s Mission, The Epistle to the Ephesians in Mission Perspective, doctoral dissertation presented to the Free University at Amsterdam (Franeker, 1962).
16 In similar case καθώς, at the beginning of a clause, is used as a conjunction and in a sense not merely of comparison or correspondence but of cause (4:32; also Rom. 1:28; I Cor. 1:6; 5:7; Phil. 1:7).
17 If, with A.V. (and very similarly Berkeley Version and Lenski) Rev. 13:8 be rendered “the Lamb slain from the foundation of the world,” the doctrine of election from eternity “in him” would receive additional support. And is it so certain that A.R.V., R.S.V., N.A.S.B., (N.T.), N.E.B., etc., are correct in linking the modifier (“from the foundation of the world”) to the words “written in the book of life” (after the analogy of Rev. 17:8)? The word-order of Rev. 13:8, in the original, would seem to support A.V., etc., here.
18
With N.N., F. W. Grosheide, De Brief Van Paulus Aan De Efeziërs (Commentaar op het Nieuwe Testament), Kampen, 1960, p. 18, R.S.V. (text), Berkeley Version, and many others, I construe ἐν ἀγάπῃ with verse 5, not with verse 4. In favor of linking it with verse 4 — with Grk.N.T. (A-B-M-W) — it is claimed:
(1) that it is Paul’s habit to place this phrase after the clause which it modifies (S. D. F. Salmond, The Epistle to the Ephesians, The Expositor’s Greek Testament, Vol. 3, Grand Rapids, Mich., no date, p. 251); and
(2) that the rhythm of the sentence requires this (R. C. H. Lenski, op. cit., p. 359).
However, as to (1) it may be replied that the passages referred to (Eph. 4:2, 15, 16; 5:2; Col. 2:2; I Thess. 5:13) prove that it is Paul’s habit to place this phrase close to the clause which it modifies; and as to (2), why rhythm would require the linking of this phrase with the preceding clause is not made clear.
In favor of viewing the phrase as a modifier of προορίσας the following may be mentioned:
(1) There would seem to be no good reason to link the phrase with the far removed ἐξελέξατο instead of with the nearby προορίσας. With ἁγίους καὶ ἀμώμους it is unnatural.
(2) The idea that God in his love would foreordain his people to sonship — a son being the object of the love of his Father — makes excellent sense.
(3) The fact that in man’s redemption God (or Christ) was motivated by love is in harmony with other passages in this very epistle (2:4; 3:19; 5:2, 25).
(4) It is Pauline doctrine throughout (Rom. 5:8; 8:28, 35, 37; II Cor. 5:14; 13:11; Gal. 2:20; II Thess. 2:16; Titus 3:4).
20 Even more literal, but not as euphonious in English, would be, “grace by which he graced us.” Cf. Luke 1:21. Both the sense and the wordplay are beautifully preserved in the Dutch translation: “genade, waarmede hij ons begenadigd heeft.”
22 The more general connotation that adheres to the word in Luke 21:28; Rom. 8:23; I Cor. 1:30; Eph. 1:14; 4:30; Heb. 11:35, passages in which the idea of the payment of a ransom is dropped, and only that of deliverance, release, etc., is retained, does not change this fact.
23 See R. C. Trench, Synonyms of the New Testament, par. lxvi. He points out that although the milder meaning (fault, error, mistake) attaches to the word at times (see Rom. 5:15, 17, 18; Gal. 6:1), this is by no means always the case.
25 The verb περισσεύω is used in various senses: such as, to be left over (John 6:12), surpass (Matt. 5:20; II Cor. 8:2), grow or abound (Phil. 1:9), have more than enough (Phil. 4:18), excel (I Cor. 15:58). For the meaning to cause to overflow, as here in Eph. 1:8, see also I Thess. 3:12.
26 Literally, the original reads: “(his good pleasure) which he purposed for himself in him.” But since such a rendering is hardly idiomatic and fluent English, for we do not generally speak about “purposing a good pleasure,” and since the shade of meaning in the word good pleasure, when its underlying idea is continued in the relative clause “which, etc.,” shifts somewhat, so that it no longer refers exclusively to a divine disposition but also to the plan in which this disposition is expressed, I translated as I did. My rendering is somewhat similar to that proposed by R. F. Weymouth, The New Testament in Modern Speech, though I do not agree with his translation of this clause in its entirety. He offers: “the purpose which he has cherished in his own mind.”
28 There is a great variety of opinion in connection with the rendering of ἀνακεφ-αλαιώσασθαι. On the one hand there are those who insist that since the cognate noun κεφάλαιον never means head but sum (“For a large sum of money I acquired this citizenship,” Acts 22:28) or summary, main point (“Now the main point in what we are saying is this,” Heb. 8:1); and since similarly, in its only other New Testament occurrence, the verb means to sum up (“For this, You must not commit adultery … and any other commandment, is summed up in this word, You must love your neighbor as yourself,” Rom. 13:9), hence the only proper translation of the words of Paul here in Eph. 1:10 is “to sum up all things in Christ.” Others, however, are of the opinion — I believe correctly — that this A.R.V. rendering is somewhat obscure, for just what does “summing up in Christ” really mean? Accordingly, they suggest various alternative renderings. A rather popular one centers about the concept of bringing about unity (cf. Col. 1:20). Hence, already A.V. translated, “that he might gather together in one all things in Christ.” Similarly, R.S.V. offers, “to unite all things in him”; N.E.B., “that the universe might be brought into a unity in Christ”; and L.N.T. (A. and G.), “to bring everything together in Christ.” This type of translation, provided that it be not interpreted to mean that in the end everybody will be saved, is undoubtedly on the right track. Is it possible, however, to be still more definite? Does the word used in 1:10 at all indicate what kind of bringing together Paul has in mind? A. T. Robertson (Word Pictures in the New Testament, Vol. IV, pp. 518, 519) points out that κεφάλαιον is derived from κεφαλή. Accordingly, he translates “to head up all things in Christ.” F. F. Bruce (The Letters of Paul, An Expanded Paraphrase, pp. 267, 268) gives the sense of the passage in these words, “that all things in heaven and earth alike should find their one true head in Christ.” As this is exactly what the apostle teaches in this very chapter (1:10–22; cf. also 4:10), it is difficult to believe that he can have meant anything else here in 1:10. This explains my rendering, “to bring all things together under one head in Christ.”
29
The verb used in the original should be interpreted as a true passive, in harmony with such passives as “having been foreordained” (verse 11) and “were sealed” (verse 13). Moreover, the rendering “we were made a heritage” (A.R.V., and similarly, Barry, Berkeley Version, Greijdanus, Salmond, Van Leeuwen), though also passive, loses sight of the following facts:
a. the immediate context speaks of “our inheritance” (verse 14a). Though it is true that believers are regarded as God’s own possession (verse 14b) yet heirship is not ascribed to God but to them.
b. In the New Testament the inheritance is ever said to be ours or intended for us (Acts 20:32; Gal. 3:18; Col. 3:24; Heb. 9:l5; I Peter 1:4). Even Eph. 1:18 is no exception to this rule. See on that passage.
c. Eph. 1:5 informs us that the Father “in love foreordained us to adoption as sons.” Now this very idea of being sons by adoption is elsewhere by Paul brought into immediate connection with the thought that we are therefore heirs (Rom. 8:15–16).
d. The parallel, Col. 1:12, also supports the idea that believers are the heirs: “with joy giving thanks to the Father who qualified you for a share in the inheritance of the saints in the light.”
N.E.B. offers a translation which is essentially correct: “In Christ indeed we have been given our share in the heritage.”
30 It is not easy to distinguish between will, counsel, and purpose. Yet, Paul seems to have had a distinction in mind. Probably it is the best to regard God’s will (θέλημα) as basic here. It is his sovereign volition. The βουλή would then be the plan or counsel that is viewed here as belonging to, springing forth from, his θέλημα. It would seem to indicate that God never acts arbitrarily, but with deliberation. Finally, God’s πρόθεσις indicates the purpose of this plan, or, perhaps, the plan itself from the point of view of what it aims to accomplish; God’s design.
31
On the basis of the words “we, those having previously hoped in Christ” (verse 12) as contrasted with “you … having also believed in him” (verse 13), many have endorsed the position that two ethnic groups are indicated here; namely, in verse 12 Jewish Christians; in verse 13 believers from the Gentiles.
Objections:
(1) This is a very unnatural interpretation, for in the preceding verses “we” and “us” always refer to Paul and all those addressed (see verses 11, 9, 8, 7, 6, 5, 4, 3). By far the most of those addressed were believers from the Gentiles, not from the Jews. Why, then, the sudden change of meaning in verse 12?
(2) The perfect participle προηλπικότας from προελπίζω, in the New Testament occurring only here, does not necessarily mean having hoped before others did or having hoped before Christ arrived. It may equally well mean having hoped before having fully attained. With “we had previously hoped” compare “you have previously heard” (Col. 1:5). In the latter passage, too, no contrast is implied between two groups of believers of different national origin.
(3) Finally, if such a contrast in origin must be maintained here in 1:12, 13, it would almost seem as if the apostle were writing, “We Jewish Christians, we alone, are destined for the praise of his glory,” and “You believers from the Gentiles, you alone, were sealed with the promised Spirit.” The apostle obviously would never have taught this.
The only element of value I can see in the theory which I reject is this, that when Paul, who in verses 3–12 has been referring constantly to himself and the addressed as one group (“we,” “us”), now in verse 13 (and see also 1:15–18; 2:1, 2, 8) begins to substitute the second person plural for the first person plural — meaning, however, you as well as all believers—, he is gradually preparing the hearers for the clear-cut distinction between Gentile Christians and Jewish Christians which begins at 2:11.
32 This clear and positive statement, showing that the addressed had indeed heard the true gospel, sheds light on the proper explanation of 3:2; 4:21, passages which have often been enlisted in defense of the theory that this letter could not have been addressed to the Ephesians and/or that Paul could not have written it. See on these passages.
34
Rather popular is the idea that the apostle has in mind not God’s possession but ours. This is the view of T. K. Abbott, op. cit., pp. 23, 24, who contends, “It is our inheritance that is in question; it is of it that the earnest is received.… Instead of this, the interpretation quoted supposes the figure entirely changed, so that, instead of receiving an inheritance, it is we that are the possession; a figure … involving a confusion of thought which we can hardly attribute to St. Paul.” E. F. Scott, op. cit., pp. 149, 150 reaches the same result. This type of reasoning is probably also basic to the rendering found in such translations as Berkeley, Moffatt, Goodspeed, and R.S.V. My objections are as follows:
(1) Is not the fact that it will become abundantly clear that we are his possession the very climax of our inheritance? A Christian young lady who is engaged to a young man of similar deeply rooted conviction, one who loves her with a love patterned after that of Christ for his church, looks forward with joyful anticipation to the moment when she will belong to her beloved.
(2) He who gives the engagement ring, in pledge, expects to receive the bride. It is God who gave the arrabōn. The word arrabōn and its cognates are used in modern Greek to indicate matters pertaining to a wedding engagement.
(3) The idea that God’s people (in the Old Testament Israel; in the New Testament, the church) constitutes “his own possession,” “a people, his very own,” is repeated so often in Scripture that it may almost be said to belong to technical phraseology. For the linguistic aspect of the term see N.T.C. on I and II Timothy and Titus, p. 379, footnote 193. It occurs in one form or another in such passages as Exod. 19:5; 23:22; Deut. 7:6; 14:2; 26:18. Paul himself in Titus 2:14 states, “(our great God and Savior Jesus Christ) who gave himself for us in order to … purify for himself a people, his very own, with a zest for noble deeds.” Peter states, “But you are … a people for (God’s) own possession, in order that you may proclaim the excellencies of him who called you out of darkness into his marvelous light.” Add also Isa. 43:20, 21; Ezek. 37:23; and Mal. 3:17. Surely Paul knew his Old Testament!
35 For the two meanings of the word “redemption” see above, on verse 7, footnote 22; also N.T.C. on Colossians and Philemon, p. 64, footnote 48.
36 Though p46 Sinaiticus A B lack the word love, the alternative reading which includes love must be accepted. Otherwise the statement does not make sense. Though it is true that πίστις can mean both faith and faithfulness, it cannot have both meanings in any single occurrence. Hence, the rendering “faith in the Lord Jesus and faithfulness toward all the saints” must be rejected.
37 Having recently made a contextual study and tabulation of every New Testament occurrence of πνεῦμα I have arrived at the conclusion that one should not rely too heavily on the rule, “When the article is used, the reference is to the Holy Spirit; when omitted, the reference is to an operation, influence, or gift of the Spirit.” Each occurrence should be studied in the light of its own immediate context.
38 The construction of πεφωτισμένους τοὺς ὀφθαλμούς is not easy. One solution would be to infer that, because of the following infinitive, the dative (πεφωτισμένοις) is here replaced by the accusative (πεφωτισμένους). Another would be to regard the words in question as an accusative absolute. The simplest, and perhaps the best, would be the construction which looks upon these words as being governed by δῴη, and accordingly as in apposition with the preceding πνεῦμα. This would yield the sense, “… that he may give you the Spirit of wisdom and revelation … (hence) eyes illumined.”
39 Note the triad faith, love (verse 15) and hope (verse 18). See N.T.C. on Colossians and Philemon, pp. 47–50.
40 αἰών has been defined as “the world in motion,” as contrasted with κόσμος, “the world at rest.” However, the latter term is used in a great variety of senses; see N.T.C. on John, Vol. I, p. 79, footnote 26. The term αἰών may be said to indicate the world viewed from the standpoint of time and change; hence, the age, whether present or future (“coming”), and its prevalent mood.
41 At this point Lenski gets into a difficulty. Having interpreted “the coming” age as the one that Christ will usher in at his Parousia — a correct interpretation of the term as here used, I believe — and proceeding from the tacit assumption that at that moment time will cease to be, he must explain how the text can, nevertheless, speak about a coming age. His solution is as follows: “it is called ‘the eon to come’ only because we now wait for it in hope. Also we may note that human language is compelled to use terms indicating time when speaking of eternity [a fact which I do not call in question], although eternity is timelessness, the opposite of time, succession, progress, etc.” On this point I differ. Nowhere does Scripture teach that the soul, either when it enters heaven or when it is reunited with the body at Christ’s return, acquires the divine attribute of timelessness. Also, “perfection” for believers does not necessarily rule out “progress.” For my own views on this subject and also the views of others see my book The Bible on the Life Hereafter, pp. 70–78.
44 The idea of G. G. Findlay and others that πλήρωμα modifies αὐτόν, and refers, therefore, to Christ rather than to the church, has found but little approval, the reason being that words used in apposition or as a modifier must be construed with a near, not with a remote, antecedent, unless a very good reason can be given for construing them differently.
45
Some interpret πλήρωμα as “the full number of aeons as well as the uncreated monad from which they have proceeded” or, in general, as a term belonging to second century gnostic speculation. Nothing in the context favors this theory. Others, many of whom depend heavily on J. B. Lightfoot’s contention (defended in his work, Saint Paul’s Epistle to the Colossians and to Philemon, pp. 255–271) that “Substantives in ma, formed from the perfect passive, appear always to have a passive sense,” favor the interpretation: (the church as body of Christ is) “that which is filled — or is being filled — by Christ.” With variations as to detail this view is defended, among others, by Greijdanus, Percy (“die Gemeinde als von Christus erfüllt), Robertson, Salmond, Scott. It is also favored by L.N.T. (A. and G.), p. 678, and by The Amplified New Testament. In support of this theory it can be said that the apostle stresses the fact that the church finds its fulness in Christ, in him alone (Col. 2:10), in whom God was pleased to have all the fulness dwell (Col. 1:19; cf. Eph. 4:10). Also, the combination of the noun πλήρωμα and the participle πληρουμένου then runs smoothly: the church is filled by him who fills all things. The theory is very attractive. It is weakened somewhat, however, by the contention of other interpreters that “In every other case in which πλήρωμα occurs it is used actively — that which does fill” (thus Hodge, op. cit., pp. 89, 90; and for the titles of other sources showing that Lightfoot’s position is indefensible see M.M., on πλήρωμα, p. 520). At any rate, contextual study of all the New Testament instances in which πλήρωμα is used shows that in interpreting Eph. 1:23 it is rather precarious to make use of Lightfoot’s contention. See also N.T.C. on Colossians and Philemon, pp. 79, 80, footnote 56, for complete tabulation of the meaning of πλήρωμα in the New Testament. What is, perhaps, an even more cogent argument against the passive sense of the noun as here used is the fact that in that case the head-body metaphor which the apostle employs would seem to be hardly fitting. One can say that the church is filled by Christ, and conversely that, accordingly, Christ fills the church. But can one also say that the body is filled by the head, hence, that the head fills the body? Beare answers, “The head cannot be said ‘to fill’ the body.” Is it not rather the body that fills, completes, expresses, carries out the directives of, the head?
Finally, there is an interpretation which would avoid placing any emphasis either on the active or on the passive sense of πλήρωμα. It interprets this noun as indicating simply “the full number or totality of those individual believers who are represented in the redemptive activity of the incarnate Christ.” As I see it, this, too, is a plausible interpretation. The word πλήρωμα does at times seem to have the meaning full number. Rom. 11:12 and 11:25 (“total number of elect Jews,” “total number of elect Gentiles”) merit consideration here. And it is also true that, numerically speaking, the reference in Eph. 1:23 is, indeed, to none other than the full number of the elect. Why is it, then, that by far the most commentators insist that πλήρωμα, as used here in Eph. 1:23, must be interpreted either passively, “that which is — or is being — filled,” or actively, “that which fills or completes,” but not quiescently, “totality.” Is it, perhaps, because it is felt by both classes of interpreters that the noun and the participle form a unit, and that if the latter implies action, whether received or exerted, the former must do the same?
46 The participle is to be interpreted as a middle, not as a passive, which would result in a harsh construction. Whether or not this middle has retained something of its reciprocal or reflexive force — hence, “who fills the whole universe for himself” (or, according to others, “from himself as the center”) — or simply has the sense of the active, would be difficult to establish, though the former alternative seems probable.