In the Greek text verses 3-14 are one sentence. The Holy Spirit carried Paul along in his thinking as he contemplated God's provision so that he moved quickly from one blessing to the next. It is as though he was ecstatically opening a treasure chest, lifting its jewels with his hands, letting them cascade through his fingers, and marvelling briefly at them as they caught his eye.
". . . Ephesians 1:3-14 is one of the longest psalms of the New Testament, and it is a praise psalm in its form."11
Christians should bless or praise (Gr. eulogetos, speak well of) God the Father for bestowing these blessings. Paul was thinking of God as both the Father of believers (v. 2) and the Father of His Son (v. 3). God has already blessed believers in the ways the apostle proceeded to identify. This blessing happened before creation as will become evident in the following verses. "Spiritual"blessings are benefits that relate to our spiritual life in contrast to our physical life. Since God has already given us these things, we do not need to ask for them but should appropriate them by faith and give thanks for them.
"When you were born again into God's family, you were born rich."12
"In the heavenly places"or "realms"refers to the sphere in which these blessings operate. The heavenly realms are where Paul spoke of the believer as being presently in his or her spiritual life. Whereas physically we are on the earth, spiritually we are already with Christ in the heavens (cf. v. 20; 2:6; 3:10; 6:12). God has united us with Jesus Christ so we are in that sense with Him where He is now. When we die, our immaterial part will go into Christ's presence (2 Cor. 5:6-8). When God resurrects our bodies they will go into His presence and unite with our immaterial part. Presently our lives are already with the Lord in the heavenly realms spiritually. We are there because of our present union with Christ. We are "in Christ."Union with Christ by saving faith places us in the heavenly realms.13
"The key thought of Ephesiansis the gathering together of all things in Jesus Christ."14
"Ephesians 1:3 tells much about God's blessings on believers: (a) when: eternity past; (b): with what: every spiritual [not material] blessing; (c): where: in the heavenly realms; (d): how: in Christ."15
"Ephesus was considered the bank of Asia. One of the seven wonders of the world, the great temple of Diana, was in Ephesus, and was not only a center for idolatrous worship, but also a depository for wealth. . . .
"Paul's letter to the Ephesians is as carefully structured as that great temple of Diana, and it contains greater beauty and wealth!"16
The spiritual blessings that have come to us are the work of all three members of the Trinity. God Himself is the basis of these blessings.
1:4 The first blessing is election. God has sovereignly chosen some people for salvation (cf. v. 11; Rom. 8:30; 1 Thess. 1:4; 2 Thess. 2:13; Titus 1:1). Salvation is ultimately God's doing, not man's (Eph. 12:8-9). Salvation comes to the elect when they trust in Jesus Christ (v. 13; 2 Thess. 2:13).
Belief in divine election is probably the most fundamental tenet of Calvinistic theology. Someone who denies it is not a Calvinist.
God chose us "in Him"(Christ, v. 3) in the sense that He is our representative. When we trust Christ, we become a member of the redeemed race within mankind of which Jesus Christ is the Head (vv. 10, 22; Rom. 5:12-21; Col. 1:18). God has ordained that all the elect should be under Christ's authority. Some interpreters have concluded that God chose Jesus and that all who believe in Him become elect by their faith. However this verse states that God chose "us"to be in Christ.
"Here is a vast host of people hurrying down the broad road with their minds fixed upon their sins, and one stands calling attention to yonder door, the entrance into the narrow way that leads to life eternal. On it is plainly depicted the text, Whosoever will, let him come.' Every man is invited, no one need hesitate. Some may say, Well, I may not be of the elect, and so it would be useless for me to endeavor to come, for the door will not open for me.' But God's invitation is absolutely sincere; it is addressed to every man, Whosoever will, let him take of the water of life freely' (Rev. 22:17). If men refuse to come, if they pursue their own godless way down to the pit, whom can they blame but themselves for their eternal judgment? The messenger addressed himself to all, the call came to all, the door could be entered by all, but many refused to come and perished in their sins. Such men can never blame God for their eternal destruction. The door was open, the invitation was given, they refused, and He says to them sorrowfully, Ye will not come unto Me, that ye might have life.' But see, as the invitation goes forth, every minute or two some one stops and says, What is that?' The way to life,' is the reply. Ah, that I might find the way to life! I have found no satisfaction in this poor world.' We read, She that liveth in pleasure is dead while she liveth.' I should like to know how to be free from my sin, how to be made fit for the presence of God.' And such an one draws near and listens, and the Spirit of God impresses the message upon his heart and conscience and he says, I am going inside: I will accept the invitation; I will enter that door,' and he presses his way in and it shuts behind him. As he turns about he finds written on the inside of the door the words, Chosen in Christ before the foundation of the world.' What!' he says, had God His heart fixed on me before ever the world came into being?' Yes, but he could not find it out until he got inside. You see, you can pass the door if you will, you can trample the love of God beneath your feet, you can spurn His grace if you are determined to do it, but you will go down to the pit and you will be responsible for your own doom."17
The time of our individual election was before God created the world. The purpose for which God chose us was two-fold. First, it was that we should be "holy"(Gr. hagious; cf. hagiois, "saints,"v. 1), which means different and set apart to God. Second, it was that we should be "blameless"(Gr. anomous), which means without blemish (cf. 5:27; Phil. 2:15; Col. 1:22; Heb. 9:14; 1 Pet. 1:19; 2 Pet. 3:14; Rev. 14:5).
"In love"probably modifies "to be holy and blameless in His sight"rather than "He predestined us"(v. 5). Normally the modifying phrases follow the action words in this context (cf. vv. 3, 6, 8-10). Also the other occurrences of the phrase "in love"in Ephesians refer to human rather than divine love (cf. 3:17; 4:2, 15-16; 5:2). Furthermore love is appropriate to connect with holiness and blamelessness since it provides a balance. Our duty is to love God as well as to be pure.
". . . the freer the Lord's paramount choice, the deeper the debt of the chosen to live divine."18
1:5 Predestination is the basis for election (cf. Rom 8:30). Having marked us out beforehand (the meaning of proorisas, translated "predestined") God chose us. Predestination looks more at the "what"than at the "who"of election. Election refers to people and predestination to purposes (cf. v. 11; Acts 4:25-28; Rom. 8:29-30). God predetermined the final destiny of the elect, namely that He would adopt us as His full-fledged sons (cf. Rom. 8:15, 23; Gal. 4:4-7). Jesus Christ was the agent who made that adoption possible by His death. Sons adopted in Greek culture received the same rights and privileges as children born into the family. Likewise our adoption does not imply an inferior status in relation to God. God predestined us to adoption because He delighted to bless us in this way.
"You do not get into God's family by adoption. You get into His family by regeneration, the new birth (John 3:1-18; 1 Peter 1:22-25). Adoption is the act of God by which He gives His born ones' an adult standing in the family. Why does He do this? So that we might immediatelybegin to claim our inheritance and enjoy our spiritual wealth!"19
Some Calvinistic interpreters have concluded that since God predetermined the final destiny of those He chose for salvation it is only logical that he also predetermined the damnation of the non-elect. It is therefore unnecessary, they say, for us to concern ourselves with the salvation of individuals since God has predetermined this. This view, called "double predestination,"goes beyond the teaching of Scripture. The Scriptures never state that God has predetermined the fate of the non-elect. The emphasis of Scripture, on the other hand, is on the possibility, from the human viewpoint, of anyone trusting in Jesus Christ and receiving salvation (John 3:16, et al.).20
"We should not see predestination as a grim process whereby God condemns great numbers of people to eternal loss. Rather, it is the outworking of a loving purpose whereby he delivers great numbers of people for salvation."21
1:6 The ultimate goal of predestination and election is that believers will contribute to the praise of the magnificence of God's undeserved favor that He has shown toward humankind (cf. vv. 12, 14). This grace was "freely bestowed"or "given"in the sense that the elect need do nothing to merit it. It comes to us through Jesus Christ described here as the Beloved of the Father (cf. Col. 1:13). Since God loves His Son, believers who are in Christ can rejoice that we too are the objects of God's love.
1:7 The "Him"in view is the beloved Son (v. 6).
Redemption (Gr. apolytrosin) means release from slavery (cf. v. 14; 4:30; Luke 21:28; Rom. 3:24; 8:23; 1 Cor. 1:30; Col. 1:14; Heb. 9:15; 11:35). It involves buying back and setting free by paying a ransom price. Jesus Christ has redeemed us from sin (Heb. 9:15), namely set us free from slavery to it. The blood, representative of the life, of the perfect Sacrifice had to flow out of Him for this to happen (Rom. 3:24-25; cf. Heb. 9:22).
The immediate result of our liberation from sin's slavery is that God has forgiven our sins (Gr. paraptoma, false steps, transgressions).
Jesus Christ's death affected our redemption. This was the extent to which God was willing to go for us. God's grace was that great. The gift of Jesus Christ did not exhaust the supply of God's grace, however (cf. Phil. 4:19). Rather that gift is an evidence of the extent of God's favor to us (cf. v. 5).
1:8 God has given abundant grace to us, not just the bare essential amount needed. This reference hints at many other benefits of Christ's death that Paul did not enumerate here.23
"Wisdom"(Gr. sophia) is what is highest and noblest, and "insight"or "understanding"(Gr. phronesei) is the means by which we perceive it.24Again we have to decide whether the last part of this verse modifies the first part of verse 8 or the first part of verse 9 (cf. v. 4). As I pointed out above, normally the modifying phrases follow the action words in this passage. Paul's idea therefore seems to have been that God lavished His grace on us in His infinite wisdom knowing how we would respond to it. The wisdom and insight are God's, not ours.
1:9 This verse probably begins a new thought, as the NIV suggests by putting a period at the end of verse 8. The New Testament uses the term "mystery"to refer to a truth previously hidden but now made known by divine revelation (cf. Matt. 13:11; Luke 8:10; Rom. 11:25; 16:25-26; et al.).25The mystery revealed here is God's purpose to bring everything into submission to Jesus Christ in the future (v. 10). God's "kind intention"(NASB) is His "good pleasure"(NIV, cf. v. 5). "In Him"(NASB) means "in Christ"(NIV).
1:10 The Greek word translated "administration"in the NASB (oikonomia), and not translated in the NIV, means dispensation, arrangement, or administration. The main idea in this word is that of managing or administering the affairs of a household.26The dispensation in view is the millennial reign of Christ on earth during which everything will be under His rule (1 Cor. 15:27; Col. 1:20). Even though in one sense everything is under Christ's authority now, Jesus Christ will be the head of all things in a more direct way in the messianic kingdom. Everyone and everything will acknowledge and respond to His authority then (cf. Isa. 2:2-4; 11:1-10).
1:11 "In Him"(v. 10) probably begins the thought continued in this verse, as the NIV indicates.
For the first time in this epistle Paul made a distinction among believers. Until now he spoke of all believers, but here he contrasted "we"and "you"(v. 13). The "we"evidently refers to Jewish Christians and the "you"to Gentile believers, as the context suggests (vv. 12-13). Note the presence of "also"in both verses 11 and 13 that provides continuity as well as marking discontinuity.
Some translators who rendered the Greek word eklerothemen"obtained an inheritance"(NASB) introduced the idea of the believer's inheritance. The word really means "chosen"(NIV, lit. appointed or obtained by lot). God has chosen Jewish believers for salvation because He predestined them to have a part in His sovereign plan. Paul would say later that God's plan for the present involves the church, which consists of both Jewish and Gentile believers (2:14-22). However, God chose the Jews first (cf. Acts 3:26; Rom. 1:16).
This verse contains one of the strongest statements in Scripture that God is sovereign (cf. Ps. 115:3; Prov. 16:9, 33; Dan. 4:34-35). God is sovereign over all things. This includes the election of some people to salvation. "Purpose"(Gr. prothesin) refers to the goal God intends to accomplish. "Counsel"(Gr. boule) refers to God's purpose or deliberation. "Will"(Gr. thelema) denotes willingness. The idea contained in this verse is that God chose a plan after deliberating on the wisest course of action to accomplish his purpose.27
How does God carry out His plan? He accomplishes some things directly and exclusively Himself without using other agents. He accomplishes other purposes through the agency of others, secondary causes, which include angels and humans. Unquestionably God is absolutely sovereign (i.e., the ultimate authority over all things). How He carries out His plans--working with secondary causes, giving people freedom to choose, and then justly holding them responsible for their choices--is difficult to explain.28
Personally I believe the solution to this puzzle lies beyond the ability of human beings to understand and explain fully. However, Scripture clearly teaches both divine sovereignty and human responsibility.29
1:12 God chose Jews to be believers for the praise of His glory (cf. v. 6). This verse shows that the Jews are the "we"in view in verse 11. The Jews were the first to put their trust in Jesus Christ (cf. Acts 1:8; 13:46; 28:25; Rom. 1:16; 2:9-10).
The work of the Son in salvation was setting the sinner free from his or her sin and revealing God's plan to head up all things in Christ at the end of the ages. This includes the salvation of Jewish believers.
"God's spiritual blessings for believers are based not only on the sovereign election of the Father (vv. 3-6) and the redemptive work of the Son (vv. 7-12), but also on the seal of the Holy Spirit."30
1:13 In contrast to the Jews who were the first to hope in Christ (v. 12), Gentiles also had come to salvation when Paul wrote this epistle. The vehicle God uses to bring his elect to faith is the message of truth, namely the gospel message, the good news of salvation. When the Gentiles heard it, they listened to it and believed it. This resulted in their salvation and their sealing by the Holy Spirit.31The AV translation implies that the sequence is hearing, believing, and then sealing. However the sealing takes place at the same time as believing (cf. Acts 19:2). It is not a second or later work of grace.
When these Gentiles believed, God sealed them in Christ. This provided a guarantee of their eternal security.32Seals at the time Paul wrote indicated security (Matt. 27:66; Eph. 4:30), authentication and approval (John 6:27), genuineness (John 3:33), and ownership (2 Cor. 1:22; Rev. 7:2; 9:4). God seals the believer by giving him or her the indwelling Holy Spirit who keeps the Christian in Christ. The Lord Jesus promised that the Holy Spirit would permanently indwell believers (Luke 24:49; John 14:16; 15:26; 16:13; Acts 1:5). That is evidently why Paul referred to Him as the "Holy Spirit of promise"(NASB).
The Spirit seals all believers, not just Gentile believers. Though Paul addressed Gentile believers in particular in this verse, "you also"shows that what he said of them was also true of Jewish believers (cf. v. 11). All the blessings spoken of go to both Jewish and Gentile believers.
1:14 The Holy Spirit's indwelling presence is a pledge of all that God will give us as His children. This pledge is not just a promise but the first part of our inheritance, the down payment so to speak. The fact that we possess Him now assures us that the rest of our salvation will inevitably follow. An engagement ring is this kind of pledge.
"The inheritance here is unmistakably heaven. It is an inheritance which goes to those who have believed. As in the Old Testament there are two kinds of inheritance in the New. All Christians are heirs of God, but not all are heirs of the kingdom and joint-heirs with Christ. The content of the inheritance here is life in heaven with God."33
The redemption in view here (Gr. apolytrosin) is a different aspect of our salvation than the redemption mentioned in verse 7. Here it is not release from sin's guilt (v. 7), but release from sin's presence (cf. Rom. 8:23; Phil. 3:20-21). In verse 7 justification is in view, but here glorification is, the final aspect of our redemption. We experience redemption in three stages: we have been redeemed in Christ (1:7), we are being redeemed as the Spirit makes us more like Christ (Rom. 8:1-4), and we shall be redeemed when Christ returns and we become like Him. God's possession is the believer whom He has chosen (vv. 3-6), redeemed (vv. 7-12), and sealed (vv. 13-14) "to the praise of His glory"(cf. vv. 6, 12, 18).
The spiritual blessings Paul identified in verses 3-14 are election, predestination, adoption, grace, redemption, forgiveness, knowledge, sealing, and inheritance. The recurrence of the phrase "in Christ"and equivalent expressions emphasizes that all these blessings come with our union with our Savior (vv. 3, 4, 6, 7, 9, 10, 12, 13 [twice]). Likewise the repetition of "His will"and its equivalents emphasizes that the sovereign God is responsible for all these blessings (vv. 5, 9, 11). These verses (3-14) contain a compact statement of the believer's spiritual riches. The passage is similar to a bank statement because it lists every Christian's spiritual assets.
"We have been listening to an overture of the hallelujahs of the blest, and it closes, as it began, on the note of the praise of God's glory, the highest of all themes. . . . False and true theology may be discriminated by a simple criterion. Do they magnify God or man?"34
