Ephesians 1 · Robertson's Word Pictures
1Of Christ Jesus (Christou Iesou). So B D, though Aleph A L have Iesou Christou. Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic.
By the will of God (dia thelematos theou). As in 1Co 1:1; 2Co 1:1; Ro 1:1 .
At Ephesus (en Epheso). In Aleph and B these words are inserted by later hands, though both MSS. give the title Pros Ephesious. Origen explains the words tois agiois tois ousin as meaning "the saints that are" (genuine saints), showing that his MSS. did not have the words en Epheso. 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.
3Blessed (eulogetos). Verbal of eulogeo, common in the LXX for Hebrew baruk (Vulgate benedictus) and applied usually to God, sometimes to men (Ge 24:31 ), but in N.T. always to God (Lu 1:68 ), while eulogemenos (perfect passive participle) is applied to men (Lu 1:42 ). "While eulogemenos points to an isolated act or acts, eulogetos describes the intrinsic character" (Lightfoot). Instead of the usual eucharistoumen (Col 1:3 ) Paul here uses eulogetos, elsewhere only in 2Co 1:3 in opening, though in a doxology in Ro 1:25; 9:5; 2Co 11:31 . The copula here is probably estin (is), though either esto (imperative) or eie (optative as wish) will make sense.
The God and Father of our Lord Jesus Christ (o theos ka pater tou Kuriou emon Iesou Christou). Ka is genuine here, though not in Col 1:3 . The one article (o) with theos ka pater links them together as in 1Th 1:3; 3:11,13; Ga 1:4 . See also the one article in 2 Peter 1:1,11 . In Eph 1:17 we have o theos tou Kuriou emon Iesou Christou, and the words of Jesus in Joh 20:17 .
Who hath blessed us (o eulogesas umas). First aorist active participle of eulogeo, the same word, antecedent action to the doxology (eulogetos).
With (en). So-called instrumental use of en though
in is clear.
Every spiritual blessing (pase eulogia pneumatike). Third use of the root 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 (en tois epouraniois en Christo). In four other places in Eph. (1:20; 2:6; 3:10; 6:12 ). This precise phrase (with en) occurs nowhere else in the N.T. and has a clearly local meaning in 1:20; 2:6; 3:10 , doubtful in 6:12, but probably so here. In 2:6 the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom (Php 3:20 ) who is a stranger on earth (Php 1:27; Eph 2:19 ). The word epouranios (heavenly) occurs in various passages in the N.T. in contrast with ta epigeia (the earthly) as in Joh 3:12; 1Co 15:40,48,49; Php 2:10 , with patris (country) in Heb 11:16 , with klesis (calling) in Heb 3:1 , with dorea (gift) in Heb 6:4 , with basileia (kingdom) in 2Ti 4:18 .
4Even as he chose us in him (kathos exelexato emas en auto). First aorist middle indicative of eklego, to pick out, to choose. Definitive statement of God's elective grace concerning believers in Christ.
Before the foundation of the world (pro kataboles kosmou). Old word from kataballo, to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with pro in the Prayer of Jesus (Joh 17:24 ) of love of the Father toward the Son. It occurs also in 1Pe 1:20 . Elsewhere we have apo (from) used with it (Mt 25:34; Lu 11:50; Heb 4:3; 9:26; Re 13:8; 17:8 ). But Paul uses neither phrase elsewhere, though he has apo ton aionon (from the ages) in Eph 3:9 . Here in Eph 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 (eina emas). Infinitive of purpose with the accusative of general reference (emas). See Col 1:22 for the same two adjectives and also katenopion autou.
5Having foreordained us (Proorisas emas). First aorist active participle of proorizo, late and rare compound to define or decide beforehand. Already in Ac 4:28; 1Co 2:7; Ro 8:29 . See also verse 11. Only other N.T. example in verse 11. To be taken with exelexato either simultaneous or antecedent (causal).
Unto adoption as sons (eis uiothesian). For this interesting word see Ga 4:5; Ro 8:15; 9:4 .
Unto himself (eis auton). Unto God.
According to the good pleasure of his will (kata ten eudokian tou thelematos autou). Here eudokian means
purpose like boulen in verse 11 rather than
benevolence (good pleasure). Note the preposition kata here for standard.
6To the praise (eis epainon). Note the prepositions in this sentence.
Which (es). Genitive case of the relative en (cognate accusative with echaritosen (he freely bestowed), late verb charitoo (from charis, grace), in N.T. attracted to case of antecedent charitos only here and Lu 1:28 .
In the Beloved (en to egapemeno). Perfect passive participle of agapao. This phrase nowhere else in the N.T. though in the Apostolic Fathers.
7In whom (en o). Just like Col 1:14 with paraptomaton (trespasses) in place of amartion (sins) and with the addition of dia tou aimatos autou (through his blood) as in Col 1:20 . Clearly Paul makes the blood of Christ the cost of redemption, the ransom money (lutron, Mt 20:28; Mr 10:45 ; antilutron, 1Ti 2:6 ). See Col 1:9 .
8According to the riches of his grace (kata to ploutos tes charitos autou). A thoroughly Pauline phrase, riches of kindness (Ro 2:4 ), riches of glory (Col 1:27; Eph 3:16; Php 4:19 ), riches of fulness of understanding (Col 2:7 ), riches of Christ (Eph 3:8 ), and in Eph 2:7 "the surpassing riches of grace."
Which (es). Genitive attracted again to case of antecedent charitos.
9The mystery of his will (to musterion tou thelematos autou). Once hidden, now revealed as in Col 1:26 which see. See also Col 2:3 .
Which he purposed (en proetheto). Second aorist middle of protithem, old verb, for which see Ro 1:13; 3:25 .
10Unto a dispensation of the fulness of the times (eis oikonomian tou pleromatos ton kairon). See Col 1:25 for oikonomian. In Ga 4:4 "the fulness of the time" (to pleroma tou chronou) the time before Christ is treated as a unit, here as a series of epochs (kairon). Cf. Mr 1:15; Heb 1:1 . On pleroma see also Ro 11:26; Eph 3:19; 4:13 .
To sum up (anakephalaiosastha). Purpose clause (amounting to result) with first aorist middle infinitive of anakephalaioo, late compound verb ana and kephalaioo (from kephalaion, Heb 8:1 , and that from kephale, head), to head up all things in Christ, a literary word. In N.T. only here and Ro 13:9 . For the headship of Christ in nature and grace see Col 1:15-20 .
11In him (en auto). Repeats the idea of en to Christo of verse 10.
We were made a heritage (eklerothemen). First aorist passive of kleroo, an old word, to assign by lot (kleros), to make a kleros or heritage. So in LXX and papyri. Only time in N.T., though proskleroo once also (Ac 17:4 ).
Purpose (prothesin). Common substantive from protithem, a setting before as in Ac 11:23; 27:13 .
12To the end that we should be (eis to eina emas). Final clause with eis to and the infinitive eina (see the mere infinitive eina in verse 4) and the accusative of general reference.
Who had before hoped in Christ (tous proelpikotas en to Christo). Articular perfect active participle of proelpizo, late and rare compound (here only in N.T.) and the reference of 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.
13Ye also (ka umeis). Ye Gentiles (now Christians), in contrast to emas (we) in 12.
In whom (en o). Repeated third time (once in verse 11, twice in 13), and note o or os in 14.
Ye were sealed (esphragisthete). First aorist passive indicative of sphragizo, old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like stigmata (Ga 6:17 ). Marked and authenticated as God's heritage as in 4:30. See 2Co 1:22 for the very use of the metaphor here applied to the Holy Spirit even with the word arrabon (earnest).
Spirit (pneumat). In the instrumental case.
14An earnest (arrabon). See 2Co 1:22 for discussion of arrabon. Here "of promise" (tes epangelias) is added to the Holy Spirit to show that Gentiles are also included in God's promise of salvation.
Of our inheritance (tes kleronomias emon). God's gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ.
Of God's own possession (tes peripoieseos). The word
God's is not in the Greek, but is implied. Late and rare word (from peripoieo, to make a survival) with the notion of obtaining (1Th 5:9; 2Th 3:14 ) and then of preserving (so in the papyri). So in 1Pe 2:9; Heb 10:39 , and here. God has purchased us back to himself. The sealing extends (eis) to the redemption and to the glory of God.
15And which ye shew toward all the saints (ka ten eis pantas tous agious). The words "ye show" do not occur in the Greek. The Textus Receptus has ten agapen (the love) before ten supported by D G K L Syr., Lat., Copt., but Aleph A B P Origen do not have the word agapen. It could have been omitted, but is probably not genuine. The use of the article referring to pistin and the change from en to eis probably justifies the translation "which ye shew toward."
16I do not cease (ou pauoma). Singular present middle, while in Col 1:9 Paul uses the plural (literary, or including Timothy), ou pauometha.
17The Father of glory (o pater tes doxes). The God characterized by glory (the Shekinah, Heb 9:5 ) as in Ac 7:2; 1Co 2:8; 2Co 1:3; Jas 2:1 .
That--may give (ina--doie). In Col 1:9 ina is preceded by aitoumeno, but here the sub-final use depends on the general idea asking in the sentence. The form doie is a late Koine optative (second aorist active) for the usual doie. It occurs also in 2Th 3:16; Ro 15:5; 2Ti 1:16,18 in the text of Westcott and Hort. Here B 63 read do (like Joh 15:16 ) second aorist active subjunctive, the form naturally looked for after a primary tense (pauoma). This use of the volitive optative with ina after a primary tense is rare, but not unknown in ancient Greek.
A spirit of wisdom and revelation (pneuma sophias ka apokalupseos). The Revised Version does not refer this use of pneuma to the Holy Spirit (cf. Ga 6:1; Ro 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 (en epignose autou). In the full knowledge of Christ as in Colossians.
18Having the eyes of your heart enlightened (pephotismenous tous ophthalmous tes kardias umon). 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 pephotismenous being changed from the dative umin (to you) to the accusative because of the following infinitive like eklexamenous (Ac 15:22 ) after apostolois. Another way of explaining it is to regard it as a tertiary predicate of doie, a loose expansion of pneuma. The third way is to regard the construction as the accusative absolute, a rare idiom possible in Ac 26:3; 1Co 16:3; 1Ti 2:6 . In this case, the participle merely agrees with tous ophthalmous, not with umin, "the eyes of your heart having been enlightened." Otherwise tous ophthalmous is the accusative retained after the passive participle.
That ye may know (eis to eidena). Final use of eis to and the infinitive (second perfect of oida) as in verse 12. Note three indirect questions after eidena (what the hope tis e elpis, what the riches tis o ploutos, and what the surpassing greatness ka t to uperballon megethos). When the Holy Spirit opens the eyes of the heart, one will be able to see all these great truths.
In the saints (en tois agiois). Our riches is in God, God's is in his saints.
19The exceeding greatness of his power (to uperballon megethos tes dunameos autou). Megethos is an old word (from megas), but here only in N.T. Huperballon, present active participle of uperballo, reappears in 2:7; 3:19 and seen already in 2Co 3:10; 9:14 . To enlightened eyes the greatness of God's power is even more "surpassing."
20Which he wrought (energeken). Reading of A B rather than aorist energesen. Perfect active indicative, "which he has wrought." Hen is cognate accusative of the relative referring to energeian (energy) with energeken and note also kratous (strength) and ischuos (might), three words trying to express what surpasses (uperballon) expression or comprehension.
Made him to sit (kathisas). First aorist active participle of kathizo in causative sense as in 1Co 6:4 . Metaphorical local expression like dexia and en tois epour aniois.
21Far above all rule (uperano pases arches). Late compound adverbial preposition (uper, ano) with the ablative case. In N.T. only here and Heb 9:5 . As in Col 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 (aion). "Age." See this identical expression in Mt 12:32 for the present time (Gal 1:4; 1Ti 6:17 ) and the future life (Eph 2:7; Lu 20:35 ). Both combined in Mr 10:30; Lu 18:30 .
22He put all things in subjection (panta upetaxen). First aorist active indicative of upotasso, quoted from Ps 8:7 as in 1Co 15:27 .
Gave him to be head (auton edoken kephalen).
Gave (edoken, first aorist active indicative of didom) to the church (the universal spiritual church or kingdom as in Col 1:18,24 ) Christ as Head (kephalen, predicate accusative). This conception of ekklesia runs all through Ephesians (3:10,21; 5:23,24,25,27,29,32 ).
23Which (etis). "Which in fact is," explanatory use of etis rather than e.
The fulness of him that filleth all in all (to pleroma tou ta panta en pasin pleroumenou). This is probably the correct translation of a much disputed phrase. This view takes pleroma in the passive sense (that which is filled, as is usual, Col 1:19 ) and pleroumenou as present middle participle, not passive. All things are summed up in Christ ( 1:10), who is the pleroma of God (Col 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 (pleroma) of God ( 3:19) when it grows up into the fulness (pleroma) of Christ (4:13,16 ).
Ephesians 2