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Blessed be the God and Father of our Lord, Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ;
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even as
he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love;
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having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire,
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to the praise of the glory of his grace, which he freely bestowed on us in the Beloved,
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in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
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Grace to you and peace from God our Father and the Lord, Jesus Christ.
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Blessed be the God and Father of our Lord, Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ;
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even as
he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love;
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having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire,
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to the praise of the glory of his grace, which he freely bestowed on us in the Beloved,
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in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
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( Cristou Ihsou). So B D, though Aleph A L have Ihsou Cristou. Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic. By the will of God ( dia qelhmatoß qeou). As in 1 Corinthians 1:1; 2 Corinthians 1:1; Romans 1:1. At Ephesus ( en Epeswi). In Aleph and B these words are inserted by later hands, though both MSS. give the title Proß Epesiouß. Origen explains the words toiß agioiß toiß ousin as meaning "the saints that are" (genuine saints), showing that his MSS. did not have the words en Epeswi. 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. |
( euloghtoß). Verbal of eulogew, common in the LXX for Hebrew baruk (Vulgate benedictus) and applied usually to God, sometimes to men ( Genesis 24:31), but in N.T. always to God ( Luke 1:68), while euloghmenoß (perfect passive participle) is applied to men ( Luke 1:42). "While euloghmenoß points to an isolated act or acts, euloghtoß describes the intrinsic character" (Lightfoot). Instead of the usual eucaristoumen ( Colossians 1:3) Paul here uses euloghtoß, elsewhere only in 2 Corinthians 1:3 in opening, though in a doxology in Romans 1:25; Romans 9:5; 2 Corinthians 11:31. The copula here is probably estin (is), though either estw (imperative) or eih (optative as wish) will make sense.
In Ephesians 1:17 we have o qeoß tou Kuriou hmwn Ihsou Cristou, and the words of Jesus in John 20:17. Who hath blessed us ( o euloghsaß umaß). First aorist active participle of eulogew, the same word, antecedent action to the doxology ( euloghtoß). With ( en). So-called instrumental use of en though in is clear. Every spiritual blessing ( pash eulogiai pneumatikh). 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. |
( kaqwß exelexato hmaß en autwi). First aorist middle indicative of eklegw, to pick out, to choose. Definitive statement of God's elective grace concerning believers in Christ. Before the foundation of the world ( pro katabolhß kosmou). Old word from kataballw, to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with pro in the Prayer of Jesus ( John 17:24) of love of the Father toward the Son. It occurs also in 1 Peter 1:20. Elsewhere we have apo (from) used with it ( Matthew 25:34; Luke 11:50; Hebrews 4:3; Hebrews 9:26; Revelation 13:8; Revelation 17:8). But Paul uses neither phrase elsewhere, though he has apo twn aiwnwn (from the ages) in Ephesians 3:9. Here in Ephesians 1:3-14. Paul in summary fashion gives an outline of his view of God's redemptive plans for the race. That we should be ( einai hmaß). Infinitive of purpose with the accusative of general reference ( hmaß). See Colossians 1:22 for the same two adjectives and also katenwpion autou. |
( Proorisaß hmaß). First aorist active participle of proorizw, late and rare compound to define or decide beforehand. Already in Acts 4:28; 1 Corinthians 2:7; Romans 8:29. See also verse Ephesians 1:11. Only other N.T. example in verse Ephesians 11. To be taken with exelexato either simultaneous or antecedent (causal). Unto adoption as sons ( eiß uioqesian). For this interesting word see Galatians 4:5; Romans 8:15; Romans 9:4. Unto himself ( eiß auton). Unto God. According to the good pleasure of his will ( kata thn eudokian tou qelhmatoß autou). Here eudokian means purpose like boulhn in verse Romans 11 rather than benevolence (good pleasure). Note the preposition kata here for standard. |
( eiß epainon). Note the prepositions in this sentence. Which ( hß). Genitive case of the relative hn (cognate accusative with ecaritwsen (he freely bestowed), late verb caritow (from cariß, grace), in N.T. attracted to case of antecedent caritoß only here and Luke 1:28. In the Beloved ( en twi hgaphmenwi). Perfect passive participle of agapaw. This phrase nowhere else in the N.T. though in the Apostolic Fathers. |
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Verse 8 According to the riches of his grace
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