Bible Commentaries

Of Christ Jesus (Χριστου Ιησου — Christou Iēsou). So B D, though Aleph A L have Ιησου Χριστου — Iēsou Christou Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic.

By the will of God (δια τεληματος τεου — dia thelēmatos theou). As in 1 Corinthians 1:1; 2 Corinthians 1:1; Romans 1:1.

At Ephesus (εν Επεσωι — en Ephesōi). In Aleph and B these words are inserted by later hands, though both MSS. give the title Προς Επεσιους — Pros Ephesious Origen explains the words τοις αγιοις τοις ουσιν — tois hagiois tois ousin as meaning “the saints that are” (genuine saints), showing that his MSS. did not have the words εν Επεσωι — en Ephesōi The explanation of the insertion of these words has already been given in the remarks on “The Destination” as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts.

Blessed (ευλογητος — eulogētos). Verbal of ευλογεω — eulogeō common in the lxx for Hebrew baruk (Vulgate benedictus) and applied usually to God, sometimes to men (Genesis 24:31), but in N.T. always to God (Luke 1:68), while ευλογημενος — eulogēmenos (perfect passive participle) is applied to men (Luke 1:42). “While ευλογημενος — eulogēmenos points to an isolated act or acts, ευλογητος — eulogētos describes the intrinsic character” (Lightfoot). Instead of the usual ευχαριστουμεν — eucharistoumen (Colossians 1:3) Paul here uses ευλογητος — eulogētos elsewhere only in 2 Corinthians 1:3 in opening, though in a doxology in Romans 1:25; Romans 9:5; 2 Corinthians 11:31. The copula here is probably εστιν — estin (is), though either εστω — estō (imperative) or ειη — eiē (optative as wish) will make sense.

The God and Father of our Lord Jesus Christ (ο τεος και πατηρ του Κυριου ημων Ιησου Χριστου — ho theos kai patēr tou Kuriou hēmōn Iēsou Christou). Και — Kai is genuine here, though not in Colossians 1:3. The one article (ο — ho) with τεος και πατηρ — theos kai patēr links them together as in 1 Thessalonians 1:3; 1 Thessalonians 3:11, 1 Thessalonians 3:13; Galatians 1:4. See also the one article in 2 Peter 1:1, 2 Peter 1:11. In Ephesians 1:17 we have ο τεος του Κυριου ημων Ιησου Χριστου — ho theos tou Kuriou hēmōn Iēsou Christou and the words of Jesus in John 20:17.

Who hath blessed us (ο ευλογησας υμας — ho eulogēsas humās). First aorist active participle of ευλογεω — eulogeō the same word, antecedent action to the doxology (ευλογητος — eulogētos).

With (εν — en). So-called instrumental use of εν — en though in is clear.

Every spiritual blessing (πασηι ευλογιαι πνευματικηι — pasēi eulogiāi pneumatikēi). Third use of the root ευλογ — eulog (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him.

In the heavenly places in Christ (εν τοις επουρανιοις εν Χριστωι — en tois epouraniois en Christōi). In four other places in Ephesians (Ephesians 1:20; Ephesians 2:6; Ephesians 3:10; Ephesians 6:12). This precise phrase (with εν — en) occurs nowhere else in the N.T. and has a clearly local meaning in Ephesians 1:20; Ephesians 2:6; Ephesians 3:10, doubtful in Ephesians 6:12, but probably so here. In Ephesians 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ‘s kingdom (Philemon 3:20) who is a stranger on earth (Philemon 1:27; Ephesians 2:19). The word επουρανιος — epouranios (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια — ta epigeia (the earthly) as in John 3:12; 1 Corinthians 15:40, 1 Corinthians 15:48, 1 Corinthians 15:49; Philemon 2:10, with πατρις — patris (country) in Hebrews 11:16, with κλησις — klēsis (calling) in Hebrews 3:1, with δωρεα — dōrea (gift) in Hebrews 6:4, with βασιλεια — basileia (kingdom) in 2 Timothy 4:18.

Even as he chose us in him (κατως εχελεχατο ημας εν αυτωι — kathōs exelexato hēmās en autōi). First aorist middle indicative of εκλεγω — eklegō to pick out, to choose. Definitive statement of God‘s elective grace concerning believers in Christ.

Before the foundation of the world (προ καταβολης κοσμου — pro katabolēs kosmou). Old word from καταβαλλω — kataballō to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with προ — pro in the Prayer of Jesus (John 17:24) of love of the Father toward the Son. It occurs also in 1 Peter 1:20. Elsewhere we have απο — apo (from) used with it (Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). But Paul uses neither phrase elsewhere, though he has απο των αιωνων — apo tōn aiōnōn (from the ages) in Ephesians 3:9. Here in Ephesians 1:3-14. Paul in summary fashion gives an outline of his view of God‘s redemptive plans for the race.

That we should be (ειναι ημας — einai hēmās). Infinitive of purpose with the accusative of general reference (ημας — hēmās). See note on Colossians 1:22 for the same two adjectives and also κατενωπιον αυτου — katenōpion autou f0).

Having foreordained us (Προορισας ημας — Proorisas hēmās). First aorist active participle of προοριζω — proorizō late and rare compound to define or decide beforehand. Already in Acts 4:28; 1 Corinthians 2:7; Romans 8:29. See also Ephesians 1:11. Only other N.T. example in Ephesians 1:11. To be taken with εχελεχατο — exelexato either simultaneous or antecedent (causal).

Unto adoption as sons (εις υιοτεσιαν — eis huiothesian). For this interesting word see note on Galatians 4:5 (included with discussion of Galatians 4:4). Also see Romans 8:15; Romans 9:4.

Unto himself (εις αυτον — eis auton). Unto God.

According to the good pleasure of his will (κατα την ευδοκιαν του τεληματος αυτου — kata tēn eudokian tou thelēmatos autou). Here ευδοκιαν — eudokian means purpose like βουλην — boulēn in Ephesians 1:11 rather than benevolence (good pleasure). Note the preposition κατα — kata here for standard.

To the praise (εις επαινον — eis epainon). Note the prepositions in this sentence.

Which (ης — hēs). Genitive case of the relative ην — hēn (cognate accusative with εχαριτωσεν — echaritōsen (he freely bestowed), late verb χαριτοω — charitoō (from χαρις — charis grace), in N.T. attracted to case of antecedent χαριτος — charitos only here and Luke 1:28.

In the Beloved (εν τωι ηγαπημενωι — en tōi ēgapēmenōi). Perfect passive participle of αγαπαω — agapaō This phrase nowhere else in the N.T. though in the Apostolic Fathers.

In whom (εν ωι — en hōi). Just like Colossians 1:14 with παραπτωματων — paraptōmatōn (trespasses) in place of αμαρτιων — hamartiōn (sins) and with the addition of δια του αιματος αυτου — dia tou haimatos autou (through his blood) as in Colossians 1:20. Clearly Paul makes the blood of Christ the cost of redemption, the ransom money (λυτρον — lutron Matthew 20:28; Mark 10:45; αντιλυτρον — antilutron 1 Timothy 2:6). See note on Colossians 1:9.

According to the riches of his grace (κατα το πλουτος της χαριτος αυτου — kata to ploutos tēs charitos autou). A thoroughly Pauline phrase, riches of kindness (Romans 2:4), riches of glory (Colossians 1:27; Ephesians 3:16; Philemon 4:19), riches of fulness of understanding (Colossians 2:7), riches of Christ (Ephesians 3:8), and in Ephesians 2:7 “the surpassing riches of grace.”

Which (ης — hēs). Genitive attracted again to case of antecedent χαριτος — charitos f0).

The mystery of his will (το μυστηριον του τεληματος αυτου — to mustērion tou thelēmatos autou). Once hidden, now revealed as in Colossians 1:26 which see. See also Colossians 2:3.

Which he purposed (ην προετετο — hēn proetheto). Second aorist middle of προτιτημι — protithēmi old verb, for which see note on Romans 1:13; Romans 3:25.

Unto a dispensation of the fulness of the times (εις οικονομιαν του πληρωματος των καιρων — eis oikonomian tou plērōmatos tōn kairōn). See note on Colossians 1:25 for οικονομιαν — oikonomian In Galatians 4:4 “the fulness of the time” (το πληρωμα του χρονου — to plērōma tou chronou) the time before Christ is treated as a unit, here as a series of epochs (καιρων — kairōn). Cf. Mark 1:15; Hebrews 1:1. On πληρωμα — plērōma see also Romans 11:26; Ephesians 3:19; Ephesians 4:13.

To sum up (ανακεπαλαιωσασται — anakephalaiōsasthai). Purpose clause (amounting to result) with first aorist middle infinitive of ανακεπαλαιοω — anakephalaioō late compound verb ανα — ana and κεπαλαιοω — kephalaioō (from κεπαλαιον — kephalaion Hebrews 8:1, and that from κεπαλη — kephalē head), to head up all things in Christ, a literary word. In N.T. only here and Romans 13:9. For the headship of Christ in nature and grace see notes on Colossians 1:15-20.

In him (εν αυτωι — en autōi). Repeats the idea of εν τωι Χριστωι — en tōi Christōi of Ephesians 1:10.

We were made a heritage (εκληρωτημεν — eklērōthēmen). First aorist passive of κληροω — klēroō an old word, to assign by lot (κληρος — klēros), to make a κληρος — klēros or heritage. So in lxx and papyri. Only time in N.T., though προσκληροω — prosklēroō once also (Acts 17:4).

Purpose (προτεσιν — prothesin). Common substantive from προτιτημι — protithēmi a setting before as in Acts 11:23; Acts 27:13.

To the end that we should be (εις το ειναι ημας — eis to einai hēmās). Final clause with εις — eis to and the infinitive ειναι — einai (see the mere infinitive ειναι — einai in Ephesians 1:4) and the accusative of general reference.

Who had before hoped in Christ (τους προηλπικοτας εν τωι Χριστωι — tous proēlpikotas en tōi Christōi). Articular perfect active participle of προελπιζω — proelpizō late and rare compound (here only in N.T.) and the reference of προ — pro not clear. Probably the reference is to those who like Paul had once been Jews and had now found the Messiah in Jesus, some of whom like Simeon and Anna had even looked for the spiritual Messiah before his coming.

Ye also (και υμεις — kai humeis). Ye Gentiles (now Christians), in contrast to ημας — hēmās (we) in Ephesians 1:12.

In whom (εν ωι — en hōi). Repeated third time (once in Ephesians 1:11, twice in Ephesians 1:13), and note ο — ho or ος — hos in Ephesians 1:14.

Ye were sealed (εσπραγιστητε — esphragisthēte). First aorist passive indicative of σπραγιζω — sphragizō old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like στιγματα — stigmata (Galatians 6:17). Marked and authenticated as God‘s heritage as in Ephesians 4:30. See note on 2 Corinthians 1:22 for the very use of the metaphor here applied to the Holy Spirit even with the word αρραβων — arrabōn (earnest).

Spirit (πνευματι — pneumati). In the instrumental case.

An earnest (αρραβων — arrabōn). See note on 2 Corinthians 1:22 for discussion of αρραβων — arrabōn Here “of promise” (της επαγγελιας — tēs epaggelias) is added to the Holy Spirit to show that Gentiles are also included in God‘s promise of salvation.

Of our inheritance (της κληρονομιας ημων — tēs klēronomias hēmōn). God‘s gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ.

Of God‘s own possession (της περιποιησεως — tēs peripoiēseōs). The word

God‘s is not in the Greek, but is implied. Late and rare word (from περιποιεω — peripoieō to make a survival) with the notion of obtaining (1 Thessalonians 5:9; 2 Thessalonians 3:14) and then of preserving (so in the papyri). So in 1 Peter 2:9; Hebrews 10:39, and here. God has purchased us back to himself. The sealing extends (εις — eis) to the redemption and to the glory of God.

And which ye shew toward all the saints (και την εις παντας τους αγιους — kai tēn eis pantas tous hagious). The words “ye show” do not occur in the Greek. The Textus Receptus has τεν αγαπην — ten agapēn (the love) before την — tēn supported by D G K L Syr., Lat., Copt., but Aleph A B P Origen do not have the word αγαπην — agapēn It could have been omitted, but is probably not genuine. The use of the article referring to πιστιν — pistin and the change from εν — en to εις — eis probably justifies the translation “which ye shew toward.”

I do not cease (ου παυομαι — ou pauomai). Singular present middle, while in Colossians 1:9 Paul uses the plural (literary, or including Timothy), ου παυομετα — ou pauometha f0).

The Father of glory (ο πατηρ της δοχης — ho patēr tēs doxēs). The God characterized by glory (the Shekinah, Hebrews 9:5) as in Acts 7:2; 1 Corinthians 2:8; 2 Corinthians 1:3; James 2:1.

That - may give (ιναδωιη — hinȧ̇dōiē). In Colossians 1:9 ινα — hina is preceded by αιτουμενοι — aitoumenoi but here the sub-final use depends on the general idea asking in the sentence. The form δωιη — dōiē is a late Koiné{[28928]}š optative (second aorist active) for the usual δοιη — doiē It occurs also in 2 Thessalonians 3:16; Romans 15:5; 2 Timothy 1:16, 2 Timothy 1:18 in the text of Westcott and Hort. Here B 63 read δωι — dōi (like John 15:16) second aorist active subjunctive, the form naturally looked for after a primary tense (παυομαι — pauomai). This use of the volitive optative with ινα — hina after a primary tense is rare, but not unknown in ancient Greek.

A spirit of wisdom and revelation (πνευμα σοπιας και αποκαλυπσεως — pneuma sophias kai apokalupseōs). The Revised Version does not refer this use of πνευμα — pneuma to the Holy Spirit (cf. Galatians 6:1; Romans 8:15), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit.

In the knowledge of him (εν επιγνωσει αυτου — en epignōsei autou). In the full knowledge of Christ as in Colossians.

Having the eyes of your heart enlightened (πεπωτισμενους τους οπταλμους της καρδιας υμων — pephōtismenous tous ophthalmous tēs kardias humōn). A beautiful figure, the heart regarded as having eyes looking out toward Christ. But the grammar is difficult. There are three possible interpretations. One is an anacoluthon, the case of πεπωτισμενους — pephōtismenous being changed from the dative υμιν — humin (to you) to the accusative because of the following infinitive like εκλεχαμενους — eklexamenous (Acts 15:22) after αποστολοις — apostolois Another way of explaining it is to regard it as a tertiary predicate of δωιη — dōiē a loose expansion of πνευμα — pneuma The third way is to regard the construction as the accusative absolute, a rare idiom possible in Acts 26:3; 1 Corinthians 16:3; 1 Timothy 2:6. In this case, the participle merely agrees with τους οπταλμους — tous ophthalmous not with υμιν — humin “the eyes of your heart having been enlightened.” Otherwise τους οπταλμους — tous ophthalmous is the accusative retained after the passive participle.

That ye may know (εις το ειδεναι — eis to eidenai). Final use of εις το — eis to and the infinitive (second perfect of οιδα — oida) as in Ephesians 1:12. Note three indirect questions after ειδεναι — eidenai (what the hope τις η ελπις — tis hē elpis what the riches τις ο πλουτος — tis ho ploutos and what the surpassing greatness και τι το υπερβαλλον μεγετος — kai ti to huperballon megethos). When the Holy Spirit opens the eyes of the heart, one will be able to see all these great truths.

In the saints (εν τοις αγιοις — en tois hagiois). Our riches is in God, God‘s is in his saints.

The exceeding greatness of his power (το υπερβαλλον μεγετος της δυναμεως αυτου — to huperballon megethos tēs dunameōs autou). Μεγετος — Megethos is an old word (from μεγας — megas), but here only in N.T. υπερβαλλον — Huperballon present active participle of υπερβαλλω — huperballō reappears in Ephesians 2:7; Ephesians 3:19 and seen already in 2 Corinthians 3:10; 2 Corinthians 9:14. To enlightened eyes the greatness of God‘s power is even more “surpassing.”

Which he wrought (ενηργηκεν — enērgēken). Reading of A B rather than aorist ενηργησεν — enērgēsen Perfect active indicative, “which he has wrought.” ην — Hēn is cognate accusative of the relative referring to ενεργειαν — energeian (energy) with ενηργηκεν — enērgēken and note also κρατους — kratous (strength) and ισχυος — ischuos (might), three words trying to express what surpasses (υπερβαλλον — huperballon) expression or comprehension.

Made him to sit (κατισας — kathisas). First aorist active participle of κατιζω — kathizō in causative sense as in 1 Corinthians 6:4. Metaphorical local expression like δεχιαι — dexiāi and εν τοις επουρ ανιοις — en tois epour aniois f0).

Far above all rule (υπερανω πασης αρχης — huperanō pasēs archēs). Late compound adverbial preposition (υπερ ανω — huperαιωνι — anō) with the ablative case. In N.T. only here and Hebrews 9:5. As in Colossians 1:16, so here Paul claims primacy for Jesus Christ above all angels, aeons, what not. These titles all were used in the Gnostic speculations with a graduated angelic hierarchy.

World (aiōni). “Age.” See this identical expression in Matthew 12:32 for the present time (Galatians 1:4; 1 Timothy 6:17) and the future life (Ephesians 2:7; Luke 20:35). Both combined in Mark 10:30; Luke 18:30.

He put all things in subjection (παντα υπεταχεν — panta hupetaxen). First aorist active indicative of υποτασσω — hupotassō quoted from Psalm 8:7 as in 1 Corinthians 15:27.

Gave him to be head (αυτον εδωκεν κεπαλην — auton edōken kephalēn).

Gave (εδωκεν — edōken first aorist active indicative of διδωμι — didōmi) to the church (the universal spiritual church or kingdom as in Colossians 1:18, Colossians 1:24) Christ as Head (κεπαλην — kephalēn predicate accusative). This conception of εκκλησια — ekklēsia runs all through Ephesians (Ephesians 3:10, Ephesians 3:21; Ephesians 5:23, Ephesians 5:24, Ephesians 5:25, Ephesians 5:27, Ephesians 5:29, Ephesians 5:32).

Which (ητις — hētis). “Which in fact is,” explanatory use of ητις — hētis rather than η — hē

The fulness of him that filleth all in all (το πληρωμα του τα παντα εν πασιν πληρουμενου — to plērōma tou ta panta en pāsin plēroumenou). This is probably the correct translation of a much disputed phrase. This view takes πληρωμα — plērōma in the passive sense (that which is filled, as is usual, Colossians 1:19) and πληρουμενου — plēroumenou as present middle participle, not passive. All things are summed up in Christ (Ephesians 1:10), who is the πληρωμα — plērōma of God (Colossians 1:19), and in particular does Christ fill the church universal as his body. Hence we see in Ephesians the Dignity of the Body of Christ which is ultimately to be filled with the fulness (πληρωμα — plērōma) of God (Ephesians 3:19) when it grows up into the fulness (πληρωμα — plērōma) of Christ (Ephesians 4:13, Ephesians 4:16).