ESV Expository Commentary (Volume 11) E-Book

Crossway

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Serie: ESV Expository Commentary
• Sprache: Englisch

Seitenzahl: 1469

Veröffentlichungsjahr: 2020

Beschreibung

Designed to strengthen the global church with a widely accessible, theologically sound, and pastorally wise resource for understanding and applying the overarching storyline of the Bible, this commentary series features the full text of the ESV Bible passage by passage, with crisp and theologically rich exposition and application. Editors Iain M. Duguid, James M. Hamilton, and Jay A. Sklar have gathered a team of experienced pastor-theologians to provide a new generation of pastors and other teachers of the Bible around the world with a globally minded commentary series rich in biblical theology and broadly Reformed doctrine, making the message of redemption found in all of Scripture clear and available to all. With contributions from a team of pastors and scholars, this commentary through 9 of Paul's letters helps students of the Bible to understand how each epistle fits in with the storyline of Scripture and applies today. Contributors include: Benjamin L. Merkle Jason C. Meyer Alistair I. Wilson David W. Chapman Denny Burk  Alistair I. Wilson

Leseprobe

ESV Expository Commentary

Vol. XI

Ephesians–Philemon

Editors

Iain M. Duguid

James M. Hamilton Jr.

Jay Sklar

ESVExpository

Commentary

Vol. XI

Ephesians–Philemon

EphesiansBenjamin L. Merkle1–2 ThessaloniansDavid W. ChapmanPhilippiansJason C. Meyer1–2 Timothy and TitusDenny BurkColossiansAlistair I. WilsonPhilemonAlistair I. Wilson

ESV Expository Commentary, Volume 11: Ephesians–Philemon

Copyright © 2018 by Crossway

Published by Crossway 1300 Crescent Street Wheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided for by USA copyright law. Crossway® is a registered trademark in the United States of America.

Cover design: Jordan Singer

First printing 2018

Version: 2021-06-25

Unless otherwise indicated, Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Scripture quotations marked KJV are from the King James Version of the Bible.

Scripture quotations marked NASB are from The New American Standard Bible®. Copyright © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995. Used by permission.

The textual note marked NET is from The NET Bible® copyright © 2003 by Biblical Studies Press, L.L.C. www.netbible.com. All rights reserved. Quoted by permission.

Scripture quotations marked NIV are taken from The Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission. All rights reserved worldwide.

The quotation marked NETS is taken from A New English Translation of the Septuagint, © 2007 by the International Organization for Septuagint and Cognate Studies, Inc. Used by permission of Oxford University Press. All rights reserved.

There are also brief citations of The Christian Standard Bible (CSB), The New King James Version (NKJV), the New Living Translation (NLT) and The New Revised Standard Version (NRSV).

Scripture quotations marked AT are the author’s translation.

All emphases in Scripture quotations have been added by the authors.

Hardcover ISBN: 978-1-4335-4668-6

Crossway is a publishing ministry of Good News Publishers.

Table of Contents

Editors

Title Page

Copyright

Tables

Preface

Contributors

Abbreviations

Ephesians

Philippians

Colossians

1 Thessalonians

2 Thessalonians

Pastoral Epistles

1 Timothy

2 Timothy

Titus

Philemon

Scripture Index

Tables

Philippians

2.1  The Bookend Effect in Philippians

2.2  Thematic Unity of the Philippians “Bookends”: Grace and Gratitude

2.3  The Bookend Effect in Philippians 1:27 and 3:20–4:3

2.4  Parallels in Philippians 1:27–2:4 and 3:15–4:3

2.5  Philippians 2:5 as a Bridge between 2:1–4 and 2:6–11

2.6  The Christ Hymn of Philippians and the Servant Songs of Isaiah

2.7  The New Covenant Church as the Inversion of Old Covenant Israel

2.8  Allusions to and Echoes of the Old Testament in Philippians 2:12–18

2.9  Philippians 2:15 as a Deliberate Inversion of Deuteronomy 32:5

2.10  The Christlike Example of Timothy

2.11  The Christlike Example of Epaphroditus

2.12  Five Vocabulary Links between Philippians 1:27–30 and 3:15–4:1

2.13  Comparison of Philippians 1:27 and 3:20

2.14  Comparison of Philippians 1:27 and 4:1

2.15  Key Connection between Philippians 1:27 and 4:3

2.16  Partnership as a Thematic Thread in Philippians

Colossians

3.1  Similarities between Colossians 1:14 and Ephesians 1:7

3.2  Similarities between Colossians 1:15–17 and 1:18–20

3.3  Similarities between Colossians 1:21–22 and Ephesians 2:12, 16

3.4  Similarities between Colossians 2:13 and Ephesians 2:1, 5

1 Timothy

6.1  Paul’s Three-Part Salutation in 1 Timothy 1:1–2

6.2  1 Timothy 1:9–10a and the Ten Commandments

6.3  Agency and Order in Creation and the Fall

6.4  1 Timothy 3:16 as a “Subversive Echo” of Artemis Worship

2 Timothy

7.1  Paul’s Three-Part Salutation in 2 Timothy 1:1–2

Preface

to the ESV Expository Commentary

The Bible pulsates with life, and the Spirit conveys the electrifying power of Scripture to those who lay hold of it by faith, ingest it, and live by it. God has revealed himself in the Bible, which makes the words of Scripture sweeter than honey, more precious than gold, and more valuable than all riches. These are the words of life, and the Lord has entrusted them to his church, for the sake of the world.

He has also provided the church with teachers to explain and make clear what the Word of God means and how it applies to each generation. We pray that all serious students of God’s Word, both those who seek to teach others and those who pursue study for their own personal growth in godliness, will be served by the ESV Expository Commentary. Our goal has been to provide a clear, crisp, and Christ-centered explanation of the biblical text. All Scripture speaks of Christ (Luke 24:27), and we have sought to show how each biblical book helps us to see the “light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6).

To that end, each contributor has been asked to provide commentary that is:

exegetically sound

—self-consciously submissive to the flow of thought and lines of reasoning discernible in the biblical text;

robustly biblical-theological

—reading the Bible as diverse yet bearing an overarching unity, narrating a single storyline of redemption culminating in Christ;

globally aware

—aimed as much as possible at a global audience, in line with Crossway’s mission to provide the Bible and theologically responsible resources to as many people around the world as possible;

broadly reformed

—standing in the historical stream of the Reformation, affirming that salvation is by grace alone, through faith alone, in Christ alone, taught in Scripture alone, for God’s glory alone; holding high a big God with big grace for big sinners;

doctrinally conversant

—fluent in theological discourse; drawing appropriate brief connections to matters of historical or current theological importance;

pastorally useful

—transparently and reverently “sitting under the text”; avoiding lengthy grammatical/syntactical discussions;

application-minded

—building brief but consistent bridges into contemporary living in both Western and non-Western contexts (being aware of the globally diverse contexts toward which these volumes are aimed);

efficient in expression

—economical in its use of words; not a word-by-word analysis but a crisply moving exposition.

In terms of Bible translation, the ESV is the base translation used by the authors in their notes, but the authors were expected to consult the text in the original languages when doing their exposition and were not required to agree with every decision made by the ESV translators.

As civilizations crumble, God’s Word stands. And we stand on it. The great truths of Scripture speak across space and time, and we aim to herald them in a way that will be globally applicable.

May God bless the study of his Word, and may he smile on this attempt to expound it.

 —The Publisher and Editors

Contributors

Editors

Iain M. Duguid

PhD, University of Cambridge

Professor of Old Testament, Westminster Theological Seminary

James M. Hamilton Jr.

PhD, The Southern Baptist Theological Seminary

Professor of Biblical Theology, The Southern Baptist Theological Seminary; Preaching Pastor, Kenwood Baptist Church, Louisville

Jay Sklar

PhD, University of Gloucestershire

Professor of Old Testament, Covenant Theological Seminary

Authors

Denny Burk

PhD, The Southern Baptist Theological Seminary

Professor of Biblical Studies, Boyce College

(1–2 Timothy, Titus)

David W. Chapman

PhD, University of Cambridge

Professor of New Testament and Archaeology, Curator of the W. H. Mare Institute for Biblical and Archaeological Studies, Covenant Theological Seminary

(1–2 Thessalonians)

Benjamin L. Merkle

PhD, The Southern Baptist Theological Seminary

Professor of New Testament and Greek, Southeastern Baptist Theological Seminary

(Ephesians)

Jason C. Meyer

PhD, The Southern Baptist Theological Seminary

Pastor for Preaching and Vision, Bethlehem Baptist Church, Minneapolis

(Philippians)

Alistair I. Wilson

PhD, University of Aberdeen

Lecturer in Mission and New Testament, Edinburgh Theological Seminary, Scotland; Extraordinary Researcher, North-West University, South Africa

(Colossians, Philemon)

Abbreviations

General

c.

circa, about, approximately

cf.

confer, compare, see

ch., chs.

chapter(s)

diss.

dissertation

ed(s).

editor(s), edited by, edition

e.g.

for example

esp.

especially

et al.

and others

etc.

and so on

ff.

and following

Gk.

Greek

Hb.

Hebrew

ibid.

ibidem

, in the same place

i.e.

that is

lit.

literal, literally

LXX

Septuagint

mg.

marginal reading

MT

Masoretic Text

n.d.

no date

NT

New Testament

OT

Old Testament

par.

parallel passage

repr.

reprinted

rev.

revised (by)

s.v.

sub verbo

(under the word)

trans.

translator, translated by

v., vv.

verse(s)

vol(s).

volume(s)

vs.

versus

Bibliographic

ABRL

Anchor Bible Reference Library

ANF

Ante-Nicene Fathers

BDAG

Bauer, W., F. W. Danker, W. F. Arndt, and F. W. Gingrich.

A Greek-English Lexicon of the New Testament and Other Early Christian Literature

. 3rd ed. Chicago: University of Chicago Press, 1999.

BECNT

Baker Exegetical Commentary on the New Testament

BNTC

Black’s New Testament Commentaries

BHGNT

Baylor Handbook on the Greek New Testament

BTCB

Brazos Theological Commentary on the Bible

EGGNT

Exegetical Guide to the Greek New Testament

ICC

International Critical Commentary

LNTS

The Library of New Testament Studies

LSJ

Liddell, Henry George, Robert Scott, and Henry Stuart Jones.

A Greek-English Lexicon

. 9th ed. with revised supplement. Oxford: Clarendon, 1996.

NA

28

Nestle-Aland,

Novum Testamentum Graece

, 28th rev. ed. Edited by Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce Metzger in cooperation with the Institute for New Testament Textual Research, Munster/Westphalia; German Bible Society, 2012.

NICNT

New International Commentary on the New Testament

NIGTC

New International Greek Testament Commentary

NIVAC

NIV Application Commentary

NPNF2

Nicene and Post-Nicene Fathers

, Series 2

NSBT

New Studies in Biblical Theology

NTL

New Testament Library

PNTC

Pillar New Testament Commentary

SHBC

Smith and Helwys Bible Commentary

SNTSMS

Society for New Testament Studies Monograph Series

TDNT

Theological Dictionary of the New Testament

. Edited by Gerhard Kittel and Gerhard Friedrich. Translated by Geoffrey W. Bromiley. 10 vols. Grand Rapids, MI: Eerdmans: 1964–1976.

THNTC

The Two Horizons New Testament Commentary

TNTC

Tyndale New Testament Commentaries

UBS

5

The Greek New Testament

, 5th rev. ed. Edited by Barbara Aland, Kurt Aland, Johannes Karavidopoulos, Carlo M. Martini, and Bruce Metzger, prepared by the Institute for New Testament Textual Research, Munster/Westphalia; United Bible Societies, 2014.

WBC

Word Biblical Commentary

ZECNT

Zondervan Exegetical Commentary on the New Testament

Books of the Bible

Gen.

Genesis

Ex.

Exodus

Lev.

Leviticus

Num.

Numbers

Deut.

Deuteronomy

Josh.

Joshua

Judg.

Judges

Ruth

Ruth

1 Sam.

1 Samuel

2 Sam.

2 Samuel

1 Kings

1 Kings

2 Kings

2 Kings

1 Chron.

1 Chronicles

2 Chron.

2 Chronicles

Ezra

Ezra

Neh.

Nehemiah

Est.

Esther

Job

Job

Ps., Pss.

Psalms

Prov.

Proverbs

Eccles.

Ecclesiastes

Song

Song of Solomon

Isa.

Isaiah

Jer.

Jeremiah

Lam.

Lamentations

Ezek.

Ezekiel

Dan.

Daniel

Hos.

Hosea

Joel

Joel

Amos

Amos

Obad.

Obadiah

Jonah

Jonah

Mic.

Micah

Nah.

Nahum

Hab.

Habakkuk

Zeph.

Zephaniah

Hag.

Haggai

Zech.

Zechariah

Mal.

Malachi

Matt.

Matthew

Mark

Mark

Luke

Luke

John

John

Acts

Acts

Rom.

Romans

1 Cor.

1 Corinthians

2 Cor.

2 Corinthians

Gal.

Galatians

Eph.

Ephesians

Phil.

Philippians

Col.

Colossians

1 Thess.

1 Thessalonians

2 Thess.

2 Thessalonians

1 Tim.

1 Timothy

2 Tim.

2 Timothy

Titus

Titus

Philem.

Philemon

Heb.

Hebrews

James

James

1 Pet.

1 Peter

2 Pet.

2 Peter

1 John

1 John

2 John

2 John

3 John

3 John

Jude

Jude

Rev.

Revelation

Apocrypha and Other Noncanonical Sources Cited

1 Clem.

1 Clement

1 Macc.

1 Maccabees

2 Macc.

2 Maccabees

Did.

Didache

Ephesians

Benjamin L. Merkle

Introduction to Ephesians

Ephesians 1:1–2

Ephesians 1:3–14

Ephesians 1:15–23

Ephesians 2:1–10

Ephesians 2:11–22

Ephesians 3:1–13

Ephesians 3:14–21

Ephesians 4:1–6

Ephesians 4:7–16

Ephesians 4:17–24

Ephesians 4:25–5:2

Ephesians 5:3–14

Ephesians 5:15–21

Ephesians 5:22–33

Ephesians 6:1–4

Ephesians 6:5–9

Ephesians 6:10–20

Ephesians 6:21–24

Introduction to

Ephesians

Overview

The apostle Paul wrote this letter to Christians living in (or near) Ephesus in order to strengthen their faith, promote their unity, and exhort them to holiness. In the first half of the book (Ephesians 1–3), Paul provides a solid theological foundation as he (1) reminds his readers of God’s great grace and the spiritual blessings believers possess based on their union with Christ (1:3–14), (2) prays for them to grow in their knowledge of God and what he has done for them in Christ (1:15–23), (3) emphasizes the grace of God in the salvation of believers (2:1–10), (4) describes the plight of the Gentiles as those who were alienated from God and his people but now may be accepted as a result of their being united to Christ through faith (2:11–22), (5) describes his unique ministry to the Gentiles and how that relates to the “divine mystery” (3:1–13), and (6) offers a second prayer for his readers, that they will be strengthened, will be able to comprehend the love of Christ, and will be filled with the fullness of God (3:14–21).

In Chapter 4 Paul begins to apply these glorious truths to the everyday lives of his readers. He exhorts the Ephesian believers to walk in unity (4:1–6) while recognizing that diversity is needed for building up the body of Christ (4:7–16). Next, Paul exhorts them not to walk (i.e., live) as unbelieving Gentiles but to put off the old self and put on the new (4:17–24). They are to do so by imitating God and walking in love (4:25–5:2). They are to avoid immorality and greed and instead live in the light (5:3–14). They are to walk carefully, being wise, understanding God’s will, and being filled with the Spirit (5:15–21). Paul also addresses various relationships within the church, including those between (1) wives and husbands (5:22–33), (2) children and parents (6:1–4), and (3) slaves and masters (6:5–9). Finally, he emphasizes that believers must acknowledge the reality of spiritual warfare and the need to be prepared for battle (6:10–20). They are to stand firm by putting on the whole armor of God, which includes persevering in prayer. Paul concludes his letter with a commendation of Tychicus and a final benediction (6:21–24).

Title

This letter is named after its recipients and the city in which they lived (“to the saints who are in Ephesus”; 1:1). Along with Philippians, Colossians, and Philemon, it is known as one of the “Prison Epistles,” since it was most likely written during a two-year imprisonment in Rome.

Author

The author identifies himself as “Paul, an apostle of Christ Jesus by the will of God” (1:1) and “Paul, a prisoner of Christ Jesus on behalf of you Gentiles” (3:1).1 Paul was a former Pharisee and persecutor of Christians who was converted on his way to Damascus (c. AD 35) and called by Christ to be his apostle. He became one of the church’s greatest missionary-theologians, authoring thirteen books of the NT.

Date and Occasion

The most likely date for Paul’s writing of Ephesians is during his imprisonment in Rome (AD 60–62). Paul refers to his imprisonment in all of the Prison Epistles (Phil. 1:7, 13, 14, 16, 17; Col. 4:3, 10; Philem. 1, 9, 10, 13, 23). In Ephesians he identifies himself as “a prisoner of Christ Jesus” (3:1), “a prisoner for the Lord” (4:1), and “an ambassador in chains” (6:20). According to Acts 28:30, Paul spent two years in Rome under house arrest, with the freedom to receive visitors.

Identifying the precise occasion for the letter is difficult, for it is the most general and therefore the least situational of all of Paul’s letters. It is written primarily, though not exclusively, to Gentile Christians (Eph. 2:11–12; 3:1; 4:17). These readers know of Paul’s imprisonment (3:13; 4:1) and will receive a visit from Tychicus, who will inform them further of Paul’s situation.

Identifying the purpose of the letter has also been a challenge. There are, however, several goals that Paul seems to have in its writing: (1) to strengthen the faith of his readers by reminding them of their union with Christ, which results in untold blessings, (2) to promote Jew-Gentile unity, and (3) to exhort his readers to pursue holiness, which involves fighting against the powers of darkness.

Genre and Literary Structure

Similar to other Pauline letters, Ephesians follows a typical epistolary structure. It begins with the usual prescript, which includes the author, recipients, and greeting (1:1–2). Paul adds that he is “an apostle of Christ Jesus by the will of God” and that his addressees are “saints who are in Ephesus, and are faithful in Christ Jesus” (1:1). In addition, the usual Hellenistic greeting is expanded: “Grace to you and peace from God our Father and the Lord Jesus Christ” (1:2).

Unlike most of Paul’s other letters, which then include a thanksgiving and/or prayer, Ephesians then has a long section in which Paul blesses God for the blessings believers receive through their union with Christ (1:3–14). The only other letter that contains a similar blessing or eulogy is 2 Corinthians (2 Cor. 1:3–7). The next section contains a thanksgiving and a prayer for the Ephesian believers (Eph. 1:15–23; cf. 3:14–21).

The body of Ephesians can be divided into two sections: the doctrinal or theological section (1:3–3:21) and the ethical or practical section (4:1–6:20). Paul’s use of the imperative mood supports this division. Of the forty imperatives in the letter, only one is found in the first section (2:11), with the other thirty-nine occurring in the second section. The first three verses of the ethical section (4:1–3) form the basic thrust of what chapters 4–6 seek to accomplish, with the key word “walk” appearing in each major portion of this section (4:17 [2x]; 5:2, 8, 15; cf. 2:2, 10). The body concludes with an exhortation to prayer, serving as a climax of the entire letter (6:10–20).

Throughout the body of the letter, several other literary features are found. Paul includes four explicit OT quotations (e.g., Ps. 68:18 in 4:8) and many OT allusions, evidenced by the use of key OT terms and concepts (election, helmet of salvation, hope, Father, mercy, promise, redemption, temple, wisdom). Paul seems also to employ early Christian traditional material (Eph. 4:4–6; 5:14) as well as “household codes” similar to those of Greco-Roman literature, in which he addresses relationships between wives and husbands, children and fathers, and slaves and masters (5:22–6:9). Following the body of the letter, Ephesians concludes with a final greeting, including a reference to the bearer of the letter, Tychicus (6:21–22), as well as a concluding prayer (6:23) and benediction (6:24).

Theology of Ephesians

The rich theology of the letter to the Ephesians has elevated it to a place of prominence among Paul’s letters. Harold Hoehner comments, “The Letter to the Ephesians is one of the most influential documents in the Christian church,”2 and Peter O’Brien says, “The Letter to the Ephesians is one of the most significant documents ever written.”3 Although there are many topics we could examine in this introduction, we will emphasize three that are intimately related to the occasion and purpose of the letter.

Christology

First, Paul emphasizes the pivotal role of Christ. Paul bases the blessings and privileges believers possess firmly on the work of Christ, using various terms such as Christ (46x), Jesus (20x), Lord (23x), and Son of God (1x).4 Many of these titles are used in combination, such as “Jesus Christ,” “Christ Jesus,” and “the Lord Jesus Christ.” In addition, Paul not only uses the phrase “in Christ” nine times, he also uses various constructions conveying the same idea, such as “in him” (5x), “in whom” (7x), or “in the beloved” (1x). The focus of Ephesians is not so much the believer’s union with Christ in his death (though cf. 1:7; 2:13, 16; 5:2, 25) but the believer’s union with him in his resurrection, exaltation, and enthronement (1:20–23; 2:5–6). All the spiritual blessings believers receive are “in Christ.” Christ will “unite all things” in heaven and on earth (1:10). All things are put in subjection to him, and he is the head over all things (1:22). It is through the blood of Christ that believers are brought near to God, which results in peace (2:13–14). Christ himself is the cornerstone of the church (2:20) and has given leadership gifts to his church (4:7–11). The church is both the bride of Christ (5:25, 32) and the body of Christ (1:23; 4:12; 5:23, 30). Finally, Paul underscores the present benefits a believer possesses as a consequence of being in Christ; they are not merely future benefits.

Ecclesiology

Second, Paul highlights the importance of the church. The term itself occurs nine times in this letter, along with other expressions referring to the community of believers. Although in his other letters Paul usually focuses on the church as a local expression of God’s people, in Ephesians the universal church receives greater attention (1:22; 3:10, 21; 5:23, 24, 25, 27, 29, 32). A major emphasis is placed on the unity Jews and Gentiles experience because of their common salvation. Because the dividing wall between Jews and Gentiles has been torn down, the two have become one (2:14), thus creating “one new man” (2:15). Those redeemed by Christ are “fellow citizens” and “members of the household of God” (2:19). Together they constitute a unique building, a “holy temple,” that has become “a dwelling place for God” (2:21–22). Walking in a manner worthy of God’s calling, they must be “eager to maintain the unity of the Spirit in the bond of peace” (4:3). Paul then declares, “There is one body and one Spirit . . . one Lord, one faith, one baptism, one God and Father of all” (4:4–6). The church is also pictured as the bride and body of Christ. Finally, Christ rules over his church as “head” (1:22–23; 4:15; 5:23).

Sanctification

Third, Paul stresses the need for believers to lead godly lives. Since they are united with Christ, it is imperative that Christians’ lives be consistent with that reality. He therefore reminds his readers to be who they already are in Christ. Though formerly they were “strangers and aliens,” they are now “fellow citizens” (2:19). As Gentiles they once walked “in the futility of their minds” (4:17), but they must no longer live as those who “are darkened in their understanding,” who live in “ignorance,” who have hard hearts (4:18), who “have given themselves up to sensuality,” or who “practice every kind of impurity” (4:19). Rather, Paul urges them to remember where they came from (2:11) and “to walk in a manner worthy” of their calling (4:1). They are to “put off” their old self (4:22) and “put on the new self” (4:24), which is created for righteousness and holiness. They are to watch carefully how they live, making wise decisions (5:15). In addition, Paul sets forth specific instructions in the household codes of 5:22–6:9, instructing wives, husbands, children, fathers, slaves, and masters. Finally, living a holy life is not simply about making war on our own sinful nature but also involves a supernatural battle “against the spiritual forces . . . in the heavenly places” (6:12).

Relationship to the Rest of the Bible and to Christ

Along with Colossians, Ephesians has been recognized as one of the most Christological books of the NT. One of the uniquely Christological aspects of Ephesians is Paul’s assertion in 1:9–10 that God has “a plan for the fullness of time, to unite all things in him.” Paul sees a divine plan at work in human history that finds its unity and fulfillment in Christ.

Because Christ conquered death by his resurrection and exaltation, so too believers are not only made alive by God’s grace, adopted into God’s family, and redeemed from their sin; they are also raised spiritually and seated with Christ in the heavenly places. The blessings Christians enjoy in Christ that are described in 1:3–14 are similar to the blessings Israel enjoyed in the OT. Israel enjoyed the blessing of being chosen (Gen. 12:1–3; Deut. 7:6–8; 14:2), loved (Deut. 7:8; 33:12; Isa. 5:1; Jer. 11:15), adopted (Ex. 4:22; Isa. 1:2; Hos. 11:1; Rom. 9:4), redeemed (Deut. 7:8; 9:26; 15:5; 1 Chron. 17:21), given an inheritance (Num. 26:55–56; Deut. 3:28; Josh. 11:23), and promised the Holy Spirit (Isa. 44:3; Ezek. 11:19; 36:26–27; 37:14; Joel 2:28–29). Just as Israel was set apart to God and called to walk blamelessly (Pss. 15:2; 18:23), so also believers are called to live “holy and blameless before him” (Eph. 1:4). In addition, Paul emphasizes the radical new unity of Jews and Gentiles. God revealed to him an amazing mystery, which “is that the Gentiles are fellow heirs, members of the same body, and partakers of the promise in Christ Jesus through the gospel” (Eph. 3:6). The OT spoke of Gentiles as well as Jews worshiping Yahweh, but Paul goes further, declaring that Jews and Gentiles actual become “one new man in place of the two” (Eph. 2:15).

As mentioned above, Ephesians has many similarities to Colossians. In fact, roughly one-fourth of the wording in Colossians is found in Ephesians (e.g., cf. Eph. 6:21–22 with Col. 4:7–8). The simplest and most reasonable explanation for this phenomenon is that Paul authored both letters at roughly the same time to similar audiences. There are several reasons for understanding the similarities in this way. First, the letter claims to be written by the apostle Paul (Eph. 1:1; 3:1; cf. 3:13). Second, Pauline authorship was unanimously embraced by the early church. Third, the theology of Ephesians, though not always identical, is completely compatible with Paul’s other letters. Differences between Ephesians and Colossians most likely result from the different purposes involved in writing the letters.

Many portions of Ephesians also mirror the teachings found elsewhere in Paul’s writings and in the rest of the NT. For example, the focus on Christ’s resurrection, exaltation, and enthronement is quite common to the rest of the NT.5 In addition, household codes such as those in Ephesians (5:22–6:9) are also found in Colossians 3:18–4:1, 1 Timothy 5:1–6:2, and 1 Peter 2:18–3:7.

Preaching from Ephesians

The book of Ephesians has a long history of influence in the life of the church.6 As a result, it is not surprising that Ephesians is commonly preached in local churches. The book features many issues that were relevant not only in Paul’s day and to Paul’s audience but to ours as well. Issues such as God’s sovereignty, race relations, roles in marriage and the family, the nature of the church, and spiritual warfare are woven throughout the letter.

Because there is so much theology and relevant practical material in Ephesians, many pastors often preach slowly through this book (spanning six months to a year). While such a practice is warranted, it does present a corresponding challenge related to the structure of the book, which focuses on theology in the first half (chs. 1–3) and practical application in the second (chs. 4–6). While preaching the second half of Ephesians, there is the danger of forgetting to ground the imperatives (commands) in the finished work of Christ. Goldsworthy offers a good reminder when he says, “Every sermon should be understandable on its own as a proclamation of Christ.”7

Interpretive Challenges

Authorship

Although the author identifies himself as “Paul” (Eph. 1:1; 3:1), this self-identification has been vigorously debated in modern scholarship, for several reasons: (1) the letter’s impersonal tone (1:13; 1:15–16; 3:2; 4:21) and lack of personal greeting; (2) the letter’s language and style (1:3–14, 15–23; 2:1–7; 3:1–13; 4:11–16; 6:14–20); (3) the letter’s similarity to Colossians; (4) the letter’s theological emphases (its relatively “high” or “cosmic” Christology [1:3, 9–10, 20–23; 2:5–6], its more developed ecclesiology [1:22; 3:10, 21; 5:23, 24, 25, 27, 29, 32], and its lack of reference to the parousia [or second “coming”] of Christ or the “day of the Lord”); and (5) the common practice of pseudonymity (writing a letter in someone else’s name).

These arguments, however, can be adequately addressed. (1) The letter’s impersonal tone makes sense if the letter was written not only to Ephesus but also as a circular letter (cf. comment on 1:1b). In addition, the author does include some personal details (1:15–16; 3:1; 4:1; 6:19–20). (2) The letter’s language and style differs at points with some other Pauline letters, but a statistical study of vocabulary is not reliable based on the size of the Pauline corpus. Additionally, Paul elsewhere writes with long sentences, even if Ephesians has a greater number of them. (3) The letter’s similarity to Colossians in no way indicates that Colossians was a source for Ephesians but rather indicates that Paul probably wrote the two letters around the same time to Christians experiencing similar circumstances. (4) The letter’s theological emphases have been somewhat exaggerated by many critics. Although it is true that the resurrection and exaltation of Christ is stressed, the author does not ignore the death and cross of Christ (1:7; 2:13, 16; 5:2, 25). The letter’s ecclesiology does highlight the universal (rather than the local) church, but this distinction is often overstated and simplistic. And, there are several references in the letter to the future aspect of eschatology (1:10, 13–14, 18; 4:30; 5:5, 6, 27; 6:10–20). (5) Although pseudonymous letters existed in the first century, it is clear that such letters, if they were discovered to be pseudonymous, were rejected by both Jewish and Christian communities.

Recipients

The precise location to which Paul sent this letter is debated because some manuscripts include the phrase “in Ephesus” (1:1) while others do not. Factors favoring the omission of this phrase include the general content and impersonal tone as well as the lack of any personal greetings in the letter. These reasons suggest the letter was not written to any one specific location; it may have been intended as a circular letter and not merely for the Christians in Ephesians.

There are, however, compelling reasons for seeing “in Ephesus” as authentic. Not only is this addition found in a diversity of manuscript traditions, but also it makes the syntax of the Greek awkward (making it more likely that the phrase was removed in some manuscripts than that it was added to others). The general content and impersonal tone of the letter could have been necessary for multiple reasons: (1) about five years had passed since Paul last visited the church at Ephesus, which would have allowed for numerous new converts unknown to Paul to join the church; (2) the letter could have been sent to several house churches scattered throughout the city as well as to some located outside the city in the surrounding area. Additionally, there are also no personal greetings in 2 Corinthians, Galatians, 1 and 2 Thessalonians, or Philippians.

Writing Style

As Paul writes this letter, he often employs long sentences (1:3–14, 15–23; 2:1–7; 3:1–7; 4:11–16; 6:14–20). Such sentences can make it difficult to follow Paul’s train of thought and isolate his main ideas. Of course, these sentences may not appear as long in English versions, but the reader is still tasked with the duty of discerning Paul’s central point. Paul’s sentences are complex, often with many prepositional phrases. Most of these prepositional phrases are adverbial (that is, modifying a verb and not a noun or pronoun), but it is not always clear which verb these phrases modify.

Outline

I. Introductory Address and Greeting (

1:1–2

)

A. Author (

1:1a

)

B. Recipients (

1:1b

)

C. Greetings (

1:2

)

II. Praise God for His Blessings in Christ (

1:3–14

)

A. He Chose Us (

1:3–6

)

B. He Redeems Us (

1:7–10

)

C. He Gives Us an Inheritance (

1:11–12

)

D. He Seals Us with His Spirit (

1:13–14

)

III. Thanksgiving and Prayer (

1:15–23

)

A. Paul’s Thanksgiving for Their Faith and Love (

1:15–16a

)

B. Paul’s Prayer (

1:16b–23

)

1. That God Will Give Them the Spirit of Wisdom and Revelation (

1:16b–17

)

2. That They Will Know God’s Great Grace (

1:18–23

)

a. The Hope of His Calling (

1:18a

)

b. The Riches of His Glorious Inheritance (

1:18b

)

c. The Immeasurable Greatness of His Power (

1:19–23

)

IV. From Death to Life (

2:1–10

)

A. Dead in Trespasses and Sins (

2:1–3

)

B. Made Alive with Christ (

2:4–7

)

C. By Grace for Good Works (

2:8–10

)

V. From Strangers to Members (

2:11–22

)

A. Remember Your Past Situation (

2:11–13

)

1. Far from Christ (

2:11–12

)

2. But Now Brought Near (

2:13

)

B. Remember that Christ Is Your Peace (

2:14–18

)

1. Christ Has Made Jews and Gentiles One (

2:14a

)

2. Christ Has Broken Down the Dividing Wall (

2:14b

)

3. Christ Has Abolished the Law (

2:15–16

)

a. So That He Might Create One New Man (

2:15

)

b. So That He Might Reconcile Us Both to God (

2:16

)

4. Christ Preached Peace to Jews and Gentiles (

2:17–18

)

C. Remember Your New Status in Christ (

2:19–22

)

1. As Citizens in God’s Kingdom (

2:19a

)

2. As Members of God’s Household (

2:19b

)

3. As Part of God’s Holy Temple (

2:20–22

)

VI. Paul’s Situation, Stewardship, and Service (

3:1–13

)

A. Paul’s Situation (

3:1

)

B. Paul’s Stewardship of the Mystery (

3:2–7

)

C. Paul’s Service in Proclaiming the Mystery (

3:8–12

)

D. Paul’s Encouragement to the Ephesians (

3:13

)

VII. Paul’s Second Prayer (

3:14–21

)

A. Address to the Father (

3:14–15

)

B. Prayer for Strength (

3:16–17a

)

C. Prayer for Understanding (

3:17b–19a

)

D. Prayer for Filling (

3:19b

)

E. Praise to God (

3:20–21

)

VIII. Unity in the Church (

4:1–6

)

A. The Manner and Means of Unity (

4:1–3

)

B. The Basis of Unity (

4:4–6

)

IX. Diversity in the Church (

4:7–16

)

A. Diversity according to Christ’s Gifts (

4:7–10

)

B. Diversity for the Purpose of Unity and Maturity (

4:11–16

)

X. Living according to the Renewed Self (

4:17–24

)

A. Don’t Live Like Unbelievers (

4:17–19

)

1. They Are Futile in Their Thinking (

4:17

)

2. They Are Darkened in Their Understanding (

4:18a

)

3. They Are Alienated from the Life of God (

4:18b

)

4. They Have Become Callous (

4:19

)

B. Instead Live according to What You Have Been Taught (

4:20–24

)

1. You Have Learned Christ (

4:20–21

)

2. You Are to Obey Christ (

4:22–24

)

a. Put Off Your Old Self (

4:22

)

b. Be Renewed in Your Minds (

4:23

)

c. Put On the New Self (

4:24

)

XI. Walking in Love (

4:25–5:2

)

A. Don’t Lie but Speak the Truth (

4:25

)

B. Don’t Sin When You Are Angry (

4:26–27

)

C. Don’t Steal but Work Hard (

4:28

)

D. Don’t Speak What Is Harmful but What Builds Up (

4:29

)

E. Don’t Grieve the Holy Spirit (

4:30

)

F. Don’t Be Bitter or Angry but Forgive One Another (

4:31–32

)

G. Imitate God by Walking in Love (

5:1–2

)

XII. Walking as Children of Light (

5:3–14

)

A. Avoid Immorality, Greed, and Filthy Language (

5:3–6

)

B. Live as People of the Light (

5:7–14

)

XIII. Walking Carefully (

5:15–21

)

A. Walk with Wisdom (

5:15–16

)

B. Walk with Understanding (

5:17

)

C. Walk with Spirit-Filled Lives (

5:18–21

)

XIV. Wives and Husbands (

5:22–33

)

A. Wives, Submit to Your Husbands (

5:22–24

)

B. Husbands, Love Your Wives (

5:25–32

)

C. Let Each Husband Love His Wife and Each Wife Respect Her Husband (

5:33

)

XV. Children and Parents (

6:1–4

)

A. Children, Obey and Honor Your Parents (

6:1–3

)

B. Fathers, Do Not Provoke but Train Your Children (

6:4

)

XVI. Slaves and Masters (

6:5–9

)

A. Slaves, Obey Your Masters (

6:5–8

)

B. Masters, Properly Treat Your Slaves (

6:9

)

XVII. Putting on the Whole Armor of God (

6:10–20

)

A. Be Strong in the Lord (

6:10

)

B. Put On the Whole Armor of God (

6:11–13

)

C. Stand Firm by Employing the Whole Armor of God (

6:14–20

)

XVIII. Commendation and Benediction (

6:21–24

)

A. Commendation of Tychicus (

6:21–22

)

B. Benediction of Peace, Love, Faith, and Grace (

6:23–24

)

1 For further discussion of the authorship of Ephesians, see Interpretive Challenges below.

2 Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids, MI: Baker, 2002), 1.

3 Peter T. O’Brien, The Letter to the Ephesians, PNTC (Grand Rapids, MI: Eerdmans; Leicester: Apollos, 1999), 1.

4 Word counts are based on the Greek NT (UBS5), not an English translation.

5 See Acts 2:24–36; 3:15–16, 21, 26; 23:6; 24:14–15; 26:23; Romans 8:34; 1 Corinthians 15:3–28; Philippians 2:9–11; Hebrews 1:3, 13; 8:1; 10:12; 12:2; 1 Peter 3:22; Revelation 3:21.

6 See Rudolf Schnackenburg, Ephesians: A Commentary (Edinburgh: T&T Clark, 1991), 311–342.

7 Graeme Goldsworthy, Preaching the Whole Bible as Christian Scripture (Grand Rapids, MI: Eerdmans, 2000), 237.

Ephesians 1:1–2

1 1:1Paul, an apostle of Christ Jesus by the will of God,

To the saints who are in Ephesus, and are faithful1 in Christ Jesus:

2 1:2Grace to you and peace from God our Father and the Lord Jesus Christ.

1 Some manuscripts saints who are also faithful (omitting in Ephesus)

Section Overview

The opening two verses form a greeting or salutation in a somewhat typical ancient style: an identification of the sender and recipient and then a greeting. Paul normally expands each of these components so that his introductory greetings are lengthier than what was typical. In this case, he identifies the divine source of his authority (“the will of God”; v. 1), further describes his readers (“the saints . . . faithful in Christ Jesus”; v. 1), and offers the divine source of his prayer of blessing (“from God our Father and the Lord Jesus Christ”; v. 2).

Section Outline

I. Introductory Address and Greeting (

1:1–2

)

A. Author (

1:1a

)

B. Recipients (

1:1b

)

C. Greetings (

1:2

)

Comment

1:1a Paul identifies himself as the sole author of this letter, which is true also of Romans and the Pastoral Epistles. He uses “apostle” in its technical sense, which refers specifically to the Twelve (Matt. 10:2; Acts 1:13; 1 Cor. 15:5, 7) and himself (1 Cor. 9:1; 15:9), who were chosen and commissioned by Jesus to a unique position in the founding of the church. The qualifying phrase “of Christ Jesus” indicates relationship: Paul is an apostle who belongs to Jesus Christ. Furthermore, his apostleship is “by the will of God,” which expresses the means by which Paul was chosen and commissioned as an apostle. The same opening phrase is found in 2 Corinthians 1:1, Colossians 1:1, and 2 Timothy 1:1.

1:1b Paul next identifies his recipients. First, he designates them as “saints” (cf. Phil. 1:1; Col. 1:2). Second, he refers to them as “faithful” (or “believing”) in Christ Jesus, indicating their positive response to the gospel message. Third, these believing saints are located in the city of Ephesus, although some of the earliest manuscripts do not include this location. For this reason, many take “in Ephesus” to be a later (but still accurate) addition, since Ephesus was probably the first or primary location to which the letter was sent (cf. Introduction: Interpretive Challenges).

1:2 The third element in the introduction is the greeting. This particular greeting is a favorite of Paul’s, with its exact formula (i.e., the entire verse) found in seven other letters as well (Rom. 1:7; 1 Cor. 1:3; 2 Cor. 1:2; Gal. 1:3; Phil. 1:2; 2 Thess. 1:2; and Philem. 3). The customary Hellenistic or Greek style was simply “greetings” (a form of the word “grace”; cf. Acts 15:23; 23:26; James 1:1), and the traditional Jewish style was “peace.” Paul’s greeting is distinctively Christian and combines both elements. “Grace” and “peace” are major themes in this letter, occurring twelve times (Eph. 1:2, 6, 7; 2:5, 7, 8; 3:2, 7, 8; 4:7, 29; 6:24) and eight times (1:2; 2:14, 15, 17 [2x]; 4:3; 6:15, 23), respectively. Paul indicates the origin or source of grace and peace in the Christian life as “God our father and the Lord Jesus Christ.”

Response

Paul writes this letter in accordance with the authority he received as an apostle of Christ Jesus. His apostleship signifies not only that he belongs to Christ but also that he is fully authorized as Christ’s messenger to proclaim the good news of the one who sent him. Paul’s calling to reach the Gentiles with the gospel is not something he gave himself but is something to which he was called by the sovereign plan of God. In fact, prior to his call, Paul was striving to find and arrest Christians proclaiming that Jesus was the Messiah. It was “by the will of God” that Paul received his apostleship. This phrase reminds us that it was God’s unmerited favor and grace that saved Paul and called him to serve. He received his position not through his own personal accomplishments or good works but through God’s gracious plan (cf. 1 Tim. 1:15–16), and the same is true for us. Thus, although Paul received a unique calling as an apostle, the mercy he received is an example for us as we remember that God chose us not because of something desirable in us but because of his love and grace found in Christ Jesus.

Ephesians 1:3–14

3 1:3Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, 4 1:4even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love 5 1:5he predestined us1 for adoption to himself as sons through Jesus Christ, according to the purpose of his will, 6 1:6to the praise of his glorious grace, with which he has blessed us in the Beloved. 7 1:7In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, 8 1:8which he lavished upon us, in all wisdom and insight 9 1:9making known2 to us the mystery of his will, according to his purpose, which he set forth in Christ 10 1:10as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.

11 1:11In him we have obtained an inheritance, having been predestined according to the purpose of him who works all things according to the counsel of his will, 12 1:12so that we who were the first to hope in Christ might be to the praise of his glory. 13 1:13In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, 14 1:14who is the guarantee3 of our inheritance until we acquire possession of it,4 to the praise of his glory.

1 Or before him in love, 5 having predestined us

2 Or he lavished upon us in all wisdom and insight, making known . . .

3 Or down payment

4 Or until God redeems his possession

Section Overview

This section begins the first half of the body of the letter (Eph. 1:3–3:21) and contains extended praise to God for the spiritual blessings believers receive from their union with Christ. In the original Greek this section (1:3–14) consists of one long sentence (202 words). Structurally, this blessing precedes the thanksgiving section that is typical of most of Paul’s epistles (e.g., 2 Cor. 1:3–7). The phrases “in Christ,” “in him,” or “in the beloved” occur eleven times in the Greek (nine times in the ESV). Several other elements are also emphasized: (1) the threefold repetition of God’s purpose (Eph. 1:5, 9, 11); (2) the threefold repetition of “to the praise of his glory” (vv. 6, 12, 14), demonstrating the significance of each member of the Trinity (God the Father [vv. 3–6], Son [vv. 7–12], and Spirit [vv. 13–14]); and (3) four key verbs that form the basis of praise to God (vv. 4 [“he chose us”], 7 [“we have redemption”], 11 [“we have obtained an inheritance”], 13 [“you . . . were sealed”]). The first of these elements (the threefold repetition of God’s purpose; vv. 5, 9, 11), is paralleled by the threefold repetition of “In him” (vv. 7, 11, 13).

Section Outline

II. Praise God for His Blessings in Christ (

1:3–14

)

A. He Chose Us (

1:3–6

)

B. He Redeems Us (

1:7–10

)

C. He Gives Us an Inheritance (

1:11–12

)

D. He Seals Us with His Spirit (

1:13–14

)

Comment

1:3 Paul begins the body of this letter in a typical OT or Jewish style of a prolonged blessing (berakah). The main idea of this section is found in the first word in both the English and Greek text: “blessed” (eulogētos). God is to be blessed or praised because of his great grace that provides believers in Jesus Christ a plethora of spiritual blessings (cf. 2 Cor. 1:3; 11:31; 1 Pet. 1:3). Note the emphasis on blessing: “Blessed be . . . who has blessed us with every spiritual blessing.” God is described not only as “Father” but also as the one “who has blessed” believers. This latter phrase gives the basis or grounds for blessing God: God is to be blessed (praised) because he is the one who blesses.

The final section of this verse consists of a series of three prepositional phrases clarifying the nature of God’s blessings. First, God has blessed us “in Christ.” That is, these blessings are reserved specifically for those who believe in Christ’s death, resurrection, and ascension and are united with him through faith. It could be argued that “in Christ” is the most important phrase of this passage (and the entire letter), as it occurs in different forms with the preposition “in” eleven times (Eph. 1:3, 4, 6, 7, 9, 10 [2x], 11, 12, 13 [2x]). Second, God has blessed us “with every spiritual blessing.” Here Paul limits the type of blessing specifically to spiritual blessings (i.e., blessings pertaining to life in the Spirit). This phrase is a summary of everything Christians receive through God’s work in his Son, including election, adoption, redemption, forgiveness, and the gift of the Spirit. Third, God has blessed us “in the heavenly places” (lit., “in the heavenlies”), a phrase found only in Ephesians (1:3, 20; 2:6; 3:10; 6:12). Because our blessings are “in Christ,” they are also in the heavenly places, where Christ is now ruling. And yet, the benefits Christ secured are available to his children here and now (though not fully). This verse serves as a summary statement for the entire section.

1:4 Paul provides the first of four main reasons believers are to praise God: because he chose us. God’s election is a theme throughout the Bible (Gen. 12:1–3; Deut. 7:6–8; 14:2). In Christ, God chooses a people for himself. Although a corporate element is present, it would be inaccurate to claim that individuals are not in view.

This election is said to take place “before the foundation of the world” (cf. John 17:24; 1 Pet. 1:20). That is, God’s choice in election occurred before time and creation, emphasizing that this choice was based on God’s sovereign purpose, not human merits. Thus the appropriate response is to praise God for such blessing.

God’s election, however, is not without an end goal. Paul continues by saying that the purpose of those chosen by God is “that we should be holy and blameless before him” (cf. Col. 1:22). With the privilege of election comes the responsibility of living according to God’s Word. God desires not only to forgive our sins but also to conform us to the image of his beloved Son (Rom. 8:29–30). “Before him” most likely means before Jesus, specifically referring to the day of our Lord Jesus when we will appear before him in judgment.

The last phrase, “in love,” could modify either the previous statement (“that we should be holy and blameless before him in love”) or what follows (“in love he predestined us”). Although some English versions favor the former (CSB, KJV, NKJV, NRSV), the latter interpretation is preferable (ESV, NASB, NIV) since the focus of this section is on God’s work of blessing his people.

1:5–6 The act of God’s choosing (v. 4) is now expanded and emphasized in these verses. God’s choice of his people is related to their being predestined (or “foreordained” or “predetermined”) to be a part of his family and thus receive all the accompanying benefits. But predestination is not an end in itself. Rather, God’s divine purpose of predestination is that those chosen are adopted into his family through the finished work of Christ. In the OT, the nation of Israel was given this special privilege (Ex. 4:22; Hos. 11:1; Rom. 9:4). Adoption was quite common in Greco-Roman culture. Adoptees were given the full status of the family and became heirs of the family’s estate. Paul now applies this concept to believers (cf. Rom. 9:26; 2 Cor. 6:18). The term “adoption” is used only five times in the NT, and only by Paul (cf. Rom. 8:15, 23; 9:4; Gal. 4:5). Those who were once “sons of disobedience” (Eph. 2:2) and “children of wrath” (2:3) are now able to call God their Father. The realization of this intimate relationship is possible only “through Jesus Christ” (1:5); he alone provides access to the Father, because of his finished work on the cross.

God’s work of predestination was done “according to the purpose of his will” (v. 5). It was done in accordance with his “purpose,” indicating that the choosing of his people was something in which God delighted. And it was done in accordance with his “will.” God has a definite plan and redemptive purpose for adopting wayward sinners into his family.

God’s gracious act of predestination and adoption was done so that his redeemed children might praise his glorious grace (v. 6; cf. vv. 12, 14). God’s grace is glorious as it reflects his character and is therefore worthy of our highest praise. Paul further notes that God has “blessed” us with this grace. This verb highlights the abundant kindness of God in freely granting salvation to those who did not deserve it. This grace comes to us “in the Beloved,” that is, “in Christ.”

1:7–8 Paul now offers the second of four main reasons why God is worthy of the praises of his people: because he redeems us. Paul moves from God’s predetermining choice before time to his work of redemption in the course of history. This verse is structurally parallel to verses 11 and 13, as each begins with “In him.” The redemption believers have is “in him,” that is, “in the Beloved” (v. 6). The Greek word translated “redemption” indicates release or liberation from imprisonment or captivity. It occurs 10 times in the NT, seven of those times in Paul’s writings (cf. Rom. 3:24; 8:23; 1 Cor. 1:30; Eph. 1:14; 4:30; Col. 1:4; cf. also Heb. 9:15; 11:35).

The concept of redemption is found also in the OT, where it describes both the release of slaves from bondage (Ex. 21:8; Lev. 25:48) and the deliverance of God’s people from slavery in Egypt (Deut. 7:8; 9:26; 13:5; 1 Chron. 17:21). In verse 7 Paul specifically indicates that our redemption in Christ is “through his blood”; the means by which redemption is procured is the sacrificial death of Jesus.

The redemption believers receive is then equated with “the forgiveness of our trespasses.” Forgiveness implies an offense requiring just punishment. Here, Paul uses “trespasses” instead of the more common word “sins,” though the parallel passage in Colossians 1:14 uses “sins.” The believer’s redemption is presented as the fulfillment of a “new exodus” prophesied in the OT. In other words, the redemption Christians receive is the fulfillment of what was typified when Israel was redeemed from Egypt. And just as Israel’s exodus from Egypt was accompanied by the institution of the Levitical system so that Israel could atone for their sins, so also the believer’s redemption in Christ from sin is accompanied by full and final forgiveness.

Behind God’s work of redemption is his grace (“according to the riches of his grace”; Eph. 1:7). In verse 6 Paul spoke of God’s “glorious grace,” and now he picks up the topic of grace once more, this time referring to the wealth or abundance of God’s grace (cf. 1:18; 3:8, 16; cf. Col. 1:27; 2:2–3). Ephesians 1:8 expands upon the “grace” mentioned in verse 7 by indicating that God has “lavished” this grace upon his people, further elaborating the extent of God’s grace. Paul then adds that the manner in which God bestows his grace is “in all wisdom and insight.” God did not lavish his grace on his people in an ill-conceived or haphazard manner.

1:9 The plan of God to accomplish redemption through his Son is no longer a mystery. It was God’s design all along for his people to understand his purposes, but some of the details of his plan were not disclosed. In the gospel, however, God has revealed his divine mystery, which involves uniting all things in Christ. Verse 9 is best understood as stating the means by which God made his purposes known (“by making known to us”). “Making known” is often used in connection with God’s unveiling of his revelation (Rom. 16:26; Eph. 3:3, 5, 10; Col. 1:27). “Mystery” in Paul’s writings refers to something once hidden but now disclosed, especially as it relates to God’s plan to unite all things (including Jews and Gentiles) into the one body of Christ (Rom. 11:25; 16:25–27; Eph. 3:3, 4, 9; Col. 1:26–27; 1 Tim. 3:16). The term occurs twenty-eight times in the NT, twenty-one of those times in Paul’s writings, including six times in Ephesians (1:9; 3:3, 4, 9; 5:32; 6:19).

Just as God’s choice to predestine believers for adoption was “according to the purpose of his will” (1:5), so, too, his design to reveal his redemptive plan is “according to his purpose.” Specifically, God’s plan was set forth in his Son. That is, Christ was intimately involved with the Father in planning redemption.

1:10 God set forth his plan not only “in Christ” but also “as a plan for the fullness of time,” communicating his divine purpose. The term translated “plan” (oikonomia) occurs eight other times in the NT (Luke 16:2, 3, 4; 1 Cor. 9:17; Eph. 3:2, 9; Col. 1:25; 1 Tim. 1:4) and can have three different meanings: (1) the act of administrating; (2) that which is administered (i.e., a plan); or (3) the office (or role) of an administrator.

God’s perfect plan was “to unite all things” through his Son. This phrase describes the content of the mystery hidden in the past but now revealed in the gospel. The only other NT use of the verb “to unite” is in Romans 13:9, where Paul notes that all of the OT commandments can be “summed up” by the command to love your neighbor as yourself. “All things” refers to the entire universe (cf. Eph. 3:9; Col. 1:16, 20). This is confirmed when Paul amplifies this thought by adding, “things in heaven and things on earth.” Finally, all of God’s purposes will be accomplished “in him,” that is, “in Christ.” Christ is not only the means by which God will unite all the disparate elements of creation; he is also the center and focal point through whom and for whom this will take place. The election and predestination of Israel as God’s firstborn son pointed forward to Christ, the elect one, God’s Son, just as the redemption of Israel from Egypt pointed forward to his cross. It is only in Christ that believers enjoy the blessings described in this section.

1:11 In verses 11–12, Paul provides the third of four reasons believers should praise God: because he has given us an imperishable inheritance. The repetition of “In him” (i.e., Christ) indicates that this section of the eulogy is structurally parallel to verses 7 and 13. It is through our union with Christ that believers are incorporated into the family of God and have become heirs to the blessings and promises made by the Father (cf. Rom. 8:17; Gal. 3:29; 4:1, 5, 7).

The verb translated “we have obtained an inheritance” (klēroō) can also mean to “appoint by lot” and occurs only here in the NT.1 In light of the latter definition, some interpret the phrase to mean, “we have been allotted to God as his inheritance” or “we were claimed by God as his portion.” With this interpretation, believers are not receiving an inheritance but are the inheritance that God receives. While the concept of God’s possessing his people as an inheritance is found in the OT (e.g., Deut. 4:20; 9:29; 32:8–9; 1 Kings 8:51; Pss. 33:12; 106:40), it does not fit the tenor of the context of Ephesians 1:11–12, which emphasizes the blessing (i.e., inheritance) believers receive. The theme of believers receiving an inheritance is mentioned also in verses 5, 14, and 18.

Paul further assures the Ephesian believers of their inheritance (which is both present and future) by reminding them again that God has predestined them to possess it. Just as believers were predestined for adoption “according to the purpose of his will” (1:5), so here they are predestined to receive an inheritance “according to the purpose of him who works all things according to the counsel of his will.” The comfort to believers is that, while we were sinners and his enemies (Rom. 5:8–10), God delighted to choose a people for himself. That salvation is God’s initiative is nothing but good news. This was not a reckless and ill-conceived plan but was done according to his purpose (cf. Eph. 3:11), counsel, and will. It was a carefully considered plan carried out by his sovereign control of the universe.

1:12 Here we see the divine purpose for why believers are predestined to receive an inheritance: that they might praise God’s glory (cf. vv. 6, 14). Paul further describes the “we” who are chosen for the purpose of praising God’s glory by adding “who were the first to hope in Christ.” The Greek verb underlying this phrase, which occurs only here in the NT, can refer either to Jewish believers or, generically, to all believers.

God’s glory is the revelation and manifestation of who he is: his essence, power, majesty, purity, and holiness. Therefore, to praise God for his glory is to declare that he is the one true God, who made heaven and earth.

1:13 Paul now highlights the final reason why God is worthy of the praises of his people: he has sealed them with his Holy Spirit. The repetition of “In him” indicates that this section is structurally parallel to verses 7 and 11. The main thrust of verses 13–14 is, “You were sealed with the Holy Spirit.” Paul again reminds his readers to bless God because of the gift of the Holy Spirit, who not only indwells his people but also is the means by which they are sealed so as to guarantee that they will receive their promised inheritance.

The Holy Spirit is described as “promised.” The Spirit was promised to the people of Israel in the OT (Isa. 32:15; 44:3; Ezek. 11:19; 36:26–27; 37:14; Joel 2:28–29; cf. Acts 1:4; 2:33; Gal. 3:14) and is the means (“with”) by which God seals his people. Paul also indicates that their sealing with the Spirit took place “when [they] heard the word of truth.” In contrast to the many false gospels, Paul speaks of the word he preached as being “the word of truth” (cf. Gal. 2:5, 14; Col. 1:5). He further describes his message as “the gospel of your salvation.” That is, it is the good news that saves one from the impending wrath of God (cf. Rom. 1:18).

The result of hearing and believing was that the Ephesian Christians “were sealed with the promised Holy Spirit.” When they heard the gospel and believed it, they were immediately sealed with the Holy Spirit. These three actions occurred simultaneously. “Sealed” is the main verb in this section (Eph. 1:13–14