In most of Paul’s letters the salutation is followed by an introductory thanksgiving for the recipients of the letter. However in Ephesians an expression of praise for what God has done for us (1:3-14) comes between the salutation (1:1-2) and the thanksgiving (1:15-23). In it Paul speaks of the blessings we have through the Father in verses 3-6, those that come through the Son in verses 7-12, and those that come through the Holy Spirit in verses 13-14. My comments on the passage are based on the notes in Albert Barnes’ Notes on the New Testament (https://www.sacred-texts.com/bib/cmt/barnes/eph.htm) augmented by comments made on it in my other commentaries on Ephesians and by personal comments.
3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8. Wherein he hath abounded toward us in all wisdom and prudence; 9. Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10. That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: 11. In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: 12. That we should be to the praise of his glory, who first trusted in Christ. 13. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 14. Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory. (KJV; for other versions, see https://www.blueletterbible.org)
3. Blessed be the God and Father of our Lord Jesus Christ. Barnes notes that in the Greek this begins a sentence which continues to the end of verse 12 (actually it continues to the end of verse 14), the leading thing on which Paul dwells being God’s eternal purpose in regard to the salvation of man. He encourages us to feel as we enter upon the study of this chapter that God should be praised for ALL his plans.
God’s being referred to as “the God and Father” of Jesus Christ points to Jesus’ being both human, God’s being his God, and divine, God’s being his Father. Harold W. Hoehner (see below) observes that “of our Lord Jesus Christ” denotes four things: (1) his personal relationship to us (“our”); his name (“Jesus”); his Lordship (“Lord”); and his being the promised Messiah (“Christ”).
who hath blessed us. Barnes considers whom Paul meant by “us”–all the world? nations? the Gentiles?–and what blessings they received–external blessings? Since Paul, a Jew, was included in “us” and since those blessed had “redemption” and “the forgiveness of sins,” had “obtained an inheritance,” and “were sealed with that Holy Spirit of promise,” by “us” Paul meant Christians and by “blessings” he meant spiritual blessings.
with all spiritual blessings. Barnes identifies these as pardon, peace, redemption, adoption, the earnest of the Spirit, etc., referred to in the following verses, blessings which individual Christians enjoy..
J. Armitage Robinson (see below) observes that it has been suggested that we render the phrase “every blessing of the Spirit” but that instead it marks a contrast to the material blessings promised in the Old Testament. He affirms, “The blessing of the New Covenant is in another region: the reign not of the body, but of the spirit. It is ‘spiritual blessing’, not carnal, temporal blessing. The reference then is not primarily to the Holy Spirit, though ‘spiritual blessing’ cannot be thought of apart from Him” (page 20). On the other hand, Andrew T. Lincoln (see below) claims that the divine blessing can be described as “spiritual” because it is bound up with the Holy Spirit (he refers to 5:19).
in heavenly places in Christ. Barnes notes that “places” is not in the original and argues that heavenly things, rather than places, expresses the best sense. He says that the phrase probably means in things pertaining to heaven, fitted to prepare us for heaven, and tending toward heaven. He doesn’t comment on “in Christ” here.
Hoehner observes that the other four instances of “in heavenly places” in Ephesians (1:20, 2:6, 3:10, 6:12) denote a location and concludes that this also makes most sense here. Thus, although spiritual blessings are for our benefit here and now, they are from the heavenly places.
Peter T. O’Brien (see below) asserts that “in Christ” signifies that God’s spiritual blessings come to us not only through the agency of Christ but also because we are incorporated in him who is in the heavenlies. He notes that the phrase and its variants (“in him” and “in whom”) occur eleven times in 1:3-14. Klyne Snodgrass (see below) claims that “in Christ,” rather than justification by faith as asserted by some scholars, is the central motif in Paul’s thought, every act of God’s taking place in Christ and the atonement’s making sense only if we are united with Christ. In the Contemporary Significance section of his exposition of Ephesians 1:3-14, he even asserts that awareness of living in the presence of God and of living in Christ are the keys to Christian life.
4. According as. Barnes notes that verse 4 indicates that all the blessings referred to in verse 4 were in accordance with God’s eternal plan.
he has chosen us. Barnes argues that “us” indicates that Paul was referring to individuals and not to communities since it included both him and the mixed Gentile and Jewish converts in Ephesus. He says that “chosen” means that God made a choice of them from the world to favour.
Hoehner agrees with Barnes that “us” refers to individuals even though they comprised a body of believers. However in commenting on verse 5, Snodgrass asserts that nothing in Ephesians 1 focuses on individuals, but rather it focuses collectively on those who are in Christ.
On “chose” Walter L. Liefeld (see below) notes that divine election is a frequent theme in Paul’s letters and notes these ways that it is emphasized in Ephesians 1: (1) “he has chosen us” (here); (2) “having predestined us” (verse 5); (3) “we have obtained an inheritance” (verse 11); and (4) “being predestinated” (verse 11). Hoehner offers an excursus on election; please let me know if you’d like me to summarize it here.
in him. In Christ.
Saint Chrysostom (see below) poses the question, “What is meant by, ‘He chose us in Him?’” and answers, “By means of the faith which is in Him, Christ.” However Hoehner argues that the phrase does not mean that God chose us through our faith in Christ as suggested by Chrysostom because this would destroy God’s freedom of choice. He says that instead it could be one of two views: (1) God chose us in Christ as the head of the spiritual community just as Adam is the head and representative of the natural community; (2) God chose us in connection with or through Christ’s work of redemption. Although I certainly agree with (1) and (2), I also agree with Chrysostom that God chooses us because of our faith in Jesus Christ, a condition imposed by God Himself and proclaimed in the New Testament.
before the foundation of the world. Barnes says that this phrase shows that God’s choice was made before the world began. He observes that if God’s plan was formed “before the foundation of the world,” (1) all objections against an eternal plan are removed and (2) God won’t change his plan.
Lincoln observes that to say that election in Christ took place before the foundation of the world underlines that it wasn’t based on historical contingency or human merit but solely by God’s sovereign grace. He also says that since it took place in Christ it could indicate that Christ existed before the foundation of the world.
that we should be holy. Barnes observes that, although some men argue that if things are fixed there is no need for effort, Paul held no such view of predestination, his holding that its object was to make men holy and without blame.
Bruce confirms this by referring to 1 Peter 1:15-16, “As he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy.” He observes that this holiness is progressively wrought in our lives on earth through the Spirit and will be consummated in glory when Jesus Christ returns.
and without blame before him in love. Barnes says that “in love” should probably be taken with the next verse so that God’s predestination of us is traced to His love.
Hoehner claims that “him” refers to God and not Christ because Christ is the instrument through whose redemption God can bring the chosen into his presence. He considers whether our being holy and blameless before God refers to our earthly life or our future heavenly life and concludes that it refers to the latter. However, as Barnes and Bruce indicate in their comments above on “that we should be holy,” he notes that God desires it for them now too.
Both of the modern Bible versions that I generally use, the NIV and the ESV, place “in love” at the beginning of verse 5. Bruce observes that if “in love” is attached to what precedes it, it adds a specific quality (love) to holiness and blamelessness and if it is attached to what follows it, it expresses God’s attitude to his people when he predestined them for adoption into his family. Hoehner considers both views and the view that “in love” qualifies how God chose us and concludes that the view that it qualifies what precedes it makes the most sense.
5. Having predestinated us. Barnes defines “predestinate” as “set bounds or limits beforehand” and argues that it applies to individuals, not to nations.
Snodgrass claims that although when people speak of divine election they think of the election of individuals and the benefit to them, in the Bible election is primarily a corporate term. He asserts that nothing in Ephesians 1 focuses on individuals, but rather it focuses collectively on those who are in Christ. Election takes place in him (verse 4) and through him (verse 5).
unto the adoption of children by Jesus Christ to himself. Barnes refers to his notes on John 1:12 and Romans 8:15, in the latter of which he defines “adoption” as “the taking of a stranger as one’s own child” and explains that it is applied to Christians because God treats them as his children though they were by nature strangers and enemies; he notes that’s why Christians are often called sons of God.
O’Brien observes that this reference to adoption must be understood against the background of Israel’s relationship with God as his “firstborn son” (Exodus 4:22), a relationship which was established at the Exodus (Hosea 11:1). According to Paul, adoption was one of the great privileges of Israel (Romans 9:4).
Hoehner observes that some take “to himself” to refer to Jesus Christ and offers evidence that it refers to God the Father. Thus God predestined us to be adopted as his children, this adoption came through Christ (“by” can be translated “through”), and this finally brings us to God as our father.
according to the good pleasure of his will. Barnes observes that the phrase indicates that God does what seems best to him with men having no influence on what he does. He adds that God always has a reason for what he does although he may not make it known.
Lincoln observes that the phrase emphasizes that Christian existence as sonship not only has God as its goal but also has him as its source.
6. To the praise of the glory of his grace. Barnes defines this as “to his glorious grace” and says that it has the object of exciting thanksgiving and praise for the doctrine of predestination and election. He gives six reasons why we should thank God for the doctrine.
wherein he hath made us accepted in the beloved. Barnes says that “hath made us accepted” means “has regarded us as the objects of favour and complacency” and that “in the beloved” means “in the Lord Jesus Christ, the well-beloved Son of God.”
7. In whom we have redemption. Barnes refers to his note on Romans 3:24, in which he observes that the root of “redemption” denotes the price which is paid for the setting free of a prisoner of war.
Lincoln observes that general significance of “redemption” is “deliverance, liberation” but that there is disagreement among scholars whether it also connotes the payment of a ransom; he concludes that it is hard to decide the issue and that it is safer to see ransom connotations only where they are explicit in the text. He says that the author of Ephesians (he thinks that a follower of Paul rather than Paul wrote Ephesians) makes clear that the means of redemption was Christ’s sacrificial death but that this does not mean that it was intended to signify the ransom price. O’Brien observes that redemption is not just the object of our hope but is an existing reality (note the verb “we have”) as elsewhere in Paul’s writings and is bound up strictly with Christ.
through his blood. Barnes notes that this means “by means of the atonement which Jesus has made.”
Robinson observes that this phase would be scarcely intelligible if we didn’t have the Old Testament with its account of the Passover lamb and refers to Hebrews 9:22. Bruce observes that the blood of Jesus or his sacrificial death is the means by which our redemption has been procured and note that a similar phrase occurs in Romans 3:25.
the forgiveness of sins. Barnes notes that this is not all the benefit that we receive through his blood but it is the main thing.
Hoehner observes that the forgiveness of sins resulted in the cancellation of the punishment that goes with them. He also observes that the supreme sacrifice of Christ clearly shows that God does not take sin lightly.
according to the riches of his grace. Barnes refers to his note on a similar phrase in Romans 2:4, in which he explains “riches of” as denoting “abundance of.”
8. Wherein he hath abounded. Barnes paraphrases this as “which he has liberally manifested to us.”
Hoehner says that there are three ways in which this could be interpreted: first, “wherein he hath abounded”; second, “of which he hath abounded toward us”; and third, “which he abounded to (lavished on) us.” Like Barnes, he prefers the third, interpreting the passage as saying that the grace which provided redemption, God lavished on the believers.
in all wisdom and prudence. Barnes explains “wisdom and prudence” as referring to the great wisdom and intelligence that God evinced in the plan of salvation.
Hoehner gives several reasons for his thinking that the phrase refers to believers rather than to God, their being recipients of wisdom and prudence by his grace. Snodgrass says that a decision between the two options is difficult and suggests that perhaps both ideas should be included.
9. Having made known to us the mystery of his will. Barnes defines “mystery” as something into which one must be initiated before it is fully known rather than as that which is above our comprehension.
Hoehner says that “us” indicates that God has made known his mystery not just to Paul but to all believers.
Bruce defines “mystery” in the New Testament as something which has formerly been kept secret in the purpose of God but has now been disclosed. Hoehner explains that the mystery of God’s will concerns the will or plan of God that was hidden in him but is now made known to all believers.
according to his good pleasure. Barnes doesn’t comment on this phrase.
Hoehner explains it within the context as saying that God didn’t give the secret plan of his will grudgingly but with pleasure.
which he hath purposed in himself. Barnes explains that this means without outside counsel.
Hoehner observes that modern versions have “him” instead of “himself” and says that this makes it refer to Christ rather than to God the Father. He explains it in context as meaning that what God purposed in making known the mystery was in connection with Christ, namely that Christ would provide the sacrifice that would make it possible to gather all things together in one as outlined in the next verse.
10. That in the dispensation. Barnes defines “dispensation” as here meaning a plan.
Robinson defines “dispensation” carrying into effect a design. He says that it should be taken with “the mystery of his will” and may be paraphrased, “to carry it [the mystery of his will] in the fullness of the times” (page 32). Lincoln observes that “dispensation” can refer to (1) the act of administering, (2) that which is administered, and (3) the office or role of an administrator. He says that it is often difficult to decide which applies to a particular usage but concludes that here (1) appears to apply (thus agreeing with Robinson rather than with Barnes).
of the fulness of times. Barnes explains that this refers to the period when all things will gathered together in the Redeemer at the consummation of all things.
Lincoln notes that “times” is plural and thus what is being administered refers to periods of times under God’s direction.
he might gather together in one. Barnes explains that the word used here means that God will consummate all things in heaven and earth through the Christian dispensation.
Snodgrass observes that although the primary intent of the passage is the fulfilment of God’s purpose at the end of time, Paul viewed that fulfilment has already begin in Christ’s life, death, and resurrection.
all things. Barnes notes that the word here is in the neuter gender and thus refers not to all persons but to all things.
in Christ. Barnes says that this means both by means of Christ and under him.
O’Brien says that although this phrase might be understood as instrumental, suggesting that Christ is the means through whom God sums up everything, it is better to take him as the sphere, the one in whom God sums up everything. He is the focal point, not simply the instrument through which the summing up everything occurs.
both which are in heaven. Barnes observes that some take this as meaning the saints in heaven before the return of Jesus and others take it as referring to the Jews in contradiction to the Gentiles but claims that the correct interpretation is that it refers to the holy inhabitants of other worlds.
and which are on earth. Barnes takes this as referring to the redeemed on earth and concludes that the great object of the plan of salvation is to bring the redeemed on earth into harmony with the inhabitants of heaven, making one glorious and eternal kingdom.
even in him. Barnes doesn’t comment on this phrase.
Hoehner observes that the phrase serves in two ways, reasserting that God is going to unite all things in Christ and serving as a transition to the next verse.
11. In whom we have obtained an inheritance. Barnes says that most commentators think that “we” refers to the Jews in contradiction to “ye” in verse 13 as referring to the Gentiles but that he thinks that “we” refers to Paul and his fellow labourers in contradiction to “ye,” other Christians; see further on verse 12. He defines “obtained an inheritance” as meaning “received” the favour of being to the praise of his glory for having first trusted the Lord Jesus.
Hoehner identifies four views of how the clause can be rendered: (1) we have obtained an inheritance; (2) we were obtained by lot; (3) we were made partakers of the inheritance; and (4) we were made a heritage (of God). He says that the last two views are preferred over the first two views and gives several reasons why he prefers (4) over (3). Thus he understands the clause as referring to the believers assigned as God’s inheritance or heritage. However Lincoln prefers (3), that the believers have been allotted a destiny by God.
being predestinated according to the purpose. Barnes refers to his explanation in verse 5 (see above) for “being predestinated” and to his defining of “purpose” as “plan” in Romans 8:28.
of him who worketh all things. Barnes claims that this doesn’t just affirm that God accomplishes the designs of salvation according to the counsel of his own will but that he does everything.
Barnes’ claim is supported by the describing of “all things” in verse 10 as “both which are in heaven and which are on earth.”
after the counsel of his own will. Barnes explains this as meaning that God’s purpose is determined by what he views to be right without consulting his creatures or conforming to their views. However he adds that we should not suppose that God is arbitrary, his having a good reason for what he does.
12. That we should be the praise of his glory. Barnes gives two possible interpretations of this clause–that we should be the occasion or the means of celebrating his glory, and that praise should be offered to him as the result of our salvation.
who first trusted in Christ. Barnes gives two proposed designations of this clause–the Jews who were converted before the gospel was preached extensively to the Gentiles, and Paul and his fellow-labourers who had first hoped in the Saviour and had then gone and proclaimed the message to others.
O’Brien gives five reasons why the first interpretation is unconvincing and Hoehner gives five reasons why the first interpretation is untenable.
13. In whom ye also trusted. Barnes observes that this stands in contrast with those who had first embraced the gospel.
after you heard the word of truth, the gospel of your salvation. Barnes says that “the word of truth” means “the true word or message” unmixed with Jewish tradition or Gentile philosophy and that “the gospel of your salvation” is the gospel bringing salvation to you.
in whom also, after that ye believed. Barnes observes that the sealing was a result of believing and that was the result of hearing the gospel.
Hoehner says that although the sealing could occur after they heard and believed, it is better to consider the sealing after occurring when they heard and believed.
ye were sealed. Barnes refers to his note on 2 Corinthians 1:22, in which he explains that Christians’ being sealed refers to the Holy Spirit’s being given to them to confirm to them that they are approved by God and belong to him.
with that holy Spirit of promise. Barnes suggests that it is probable that Paul is referring to the occurrence recorded in Acts 19:1-6. He adds that there is also a sealing of the Holy Spirit which is common to all Christians (2 Corinthians 1:22).
Hoehner says that although “Spirit of promise” could mean “the Spirit confirms the promise of salvation,” it more likely means “the promised Holy Spirit.”
14. Which is the earnest of our inheritance. Barnes refers to his note on 2 Corinthians 1:22, in which he defines “earnest” as a pledge given to ratify a contract and says that the “earnest of the Spirit” denotes that God gives to his people the influences of his Spirit as pledge that all the blessings of redemption will be given to them.
until the redemption of the purchased possession. Barnes explains “unto the redemption” as meaning that we have the Holy Spirit as a pledge until we enter into our inheritance “the purchased possession” as heaven, purchased for us by the death of the Redeemer.
Hoehner says that instead of meaning the redemption of the believer’s inheritance, the phrase could refer to the redemption of believers who have been acquired by God. This view is expressed in the NIV’s, “until the redemption of those who are God’s possession.” Robinson describes this as “that ultimate emancipation by which God shall claim us finally as His ‘peculiar people’” (page 36); in this connection he quotes from Malachi 3:17 and 1 Peter 2:9.
unto the praise of his glory. Barnes refers to his note on verse 6 (see above).
The commentaries that I refer to or quote above besides Notes on the New Testament are:
- F. F. Bruce, The Epistles to Colossians, Philemon, and Ephesians in The New International Commentary on the New Testament, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1984
- Saint Chrysostom, Homilies on Galatians…Philemon in A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1969 reprint (originally composed in Greek before 392)
- Harold W. Hoehner, Ephesians: An Exegetical Commentary, Grand Rapids, Michigan: Baker Academic, 2002
- Walter L. Liefeld, “Ephesians” in NIV Study Bible, Grand Rapids, Michigan: Zondervan, 2011 edition (original copyright 1985)
- Andrew T. Lincoln, Ephesians in Word Biblical Commentary, Dallas, Texas: Word, 1990
- Peter T. O’Brien, The Letter to the Ephesians in Pillar New Testament Commentary, Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1999
- J. Armitage Robinson, St. Paul’s Epistle to the Ephesians, London: Macmillan and Co., Limited, 1903
- Klyne Snodgrass, Ephesians in NIV Application Commentary, Grand Rapids, Michigan: Zondervan, 1996
Bob's Corner 