Eph 1:3-14 | RWP | e4.org | Blessed ( ευλογητος ). Verbal of ευλογεω , common in the LXX for Hebrew baruk (Vulgate benedictus ) and applied usually to God, sometimes to men ( ), but in N.T. always to God ( ), while ευλογημενος (perfect passive participle) is applied to men ( ). "While ευλογημενος points to an isolated act or acts, ευλογητος describes the intrinsic character" (Lightfoot). Instead of the usual ευχαριστουμεν ( ) Paul here uses ευλογητος , elsewhere only in in opening, though in a doxology in ; ; . The copula here is probably εστιν (is), though either εστω (imperative) or ειη (optative as wish) will make sense. The God and Father of our Lord Jesus Christ ( ο θεος κα πατηρ του Κυριου ημων Ιησου Χριστου ). Κα is genuine here, though not in . The one article ( ο ) with θεος κα πατηρ links them together as in ; , ; . See also the one article in , . In we have ο θεος του Κυριου ημων Ιησου Χριστου , and the words of Jesus in . Who hath blessed us ( ο ευλογησας υμας ). First aorist active participle of ευλογεω , the same word, antecedent action to the doxology ( ευλογητος ). With ( εν ). So-called instrumental use of εν though in is clear. Every spiritual blessing ( παση ευλογια πνευματικη ). Third use of the root ευλογ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. In the heavenly places in Christ ( εν τοις επουρανιοις εν Χριστω ). In four other places in Eph. ( ; ; ; ). This precise phrase (with εν ) occurs nowhere else in the N.T. and has a clearly local meaning in ; ; , doubtful in , but probably so here. In the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom ( ) who is a stranger on earth ( ; ). The word επουρανιος (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια (the earthly) as in ; , , ; , with πατρις (country) in , with κλησις (calling) in , with δωρεα (gift) in , with βασιλεια (kingdom) in .

‏ Ephesians 1:3-14

Blessed ( ευλογητος ). Verbal of ευλογεω, 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 ευλογημενος (perfect passive participle) is applied to men (Lu 1:42). "While ευλογημενος points to an isolated act or acts, ευλογητος describes the intrinsic character" (Lightfoot). Instead of the usual ευχαριστουμεν (Col 1:3) Paul here uses ευλογητος, 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 εστιν (is), though either εστω (imperative) or ειη (optative as wish) will make sense.

The God and Father of our Lord Jesus Christ ( ο θεος κα πατηρ του Κυριου ημων Ιησου Χριστου ). Κα is genuine here, though not in Col 1:3. The one article ( ο ) with θεος κα πατηρ links them together as in 1Th 1:3; 3:11, 13; Ga 1:4. See also the one article in 2Pe 1:1, 11. In Eph 1:17 we have ο θεος του Κυριου ημων Ιησου Χριστου, and the words of Jesus in Joh 20:17.

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

With ( εν ). So-called instrumental use of εν though

in is clear.

Every spiritual blessing ( παση ευλογια πνευματικη ). Third use of the root ευλογ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him.

In the heavenly places in Christ ( εν τοις επουρανιοις εν Χριστω ). In four other places in Eph. (1:20; 2:6; 3:10; 6:12). This precise phrase (with εν ) 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 επουρανιος (heavenly) occurs in various passages in the N.T. in contrast with τα επιγεια (the earthly) as in Joh 3:12; 1Co 15:40, 48, 49; Php 2:10, with πατρις (country) in Heb 11:16, with κλησις (calling) in Heb 3:1, with δωρεα (gift) in Heb 6:4, with βασιλεια (kingdom) in 2Ti 4:18.

Even as he chose us in him ( καθως εξελεξατο ημας εν αυτω ). First aorist middle indicative of εκλεγω, to pick out, to choose. Definitive statement of God's elective grace concerning believers in Christ.

Before the foundation of the world ( προ καταβολης κοσμου ). Old word from καταβαλλω, to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with προ 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 απο (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 απο των αιωνων (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 ( εινα ημας ). Infinitive of purpose with the accusative of general reference ( ημας ). See Col 1:22 for the same two adjectives and also κατενωπιον αυτου.

Having foreordained us ( Προορισας ημας ). First aorist active participle of προοριζω, 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 εξελεξατο either simultaneous or antecedent (causal).

Unto adoption as sons ( εις υιοθεσιαν ). For this interesting word see Ga 4:5; Ro 8:15; 9:4.

Unto himself ( εις αυτον ). Unto God.

According to the good pleasure of his will ( κατα την ευδοκιαν του θεληματος αυτου ). Here ευδοκιαν means

purpose like βουλην in verse 11 rather than

benevolence (good pleasure). Note the preposition κατα here for standard.

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

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

In the Beloved ( εν τω ηγαπημενω ). Perfect passive participle of αγαπαω. This phrase nowhere else in the N.T. though in the Apostolic Fathers.

In whom ( εν ω ). Just like Col 1:14 with παραπτωματων (trespasses) in place of αμαρτιων (sins) and with the addition of δια του αιματος αυτου (through his blood) as in Col 1:20. Clearly Paul makes the blood of Christ the cost of redemption, the ransom money ( λυτρον, Mt 20:28; Mr 10:45; αντιλυτρον, 1Ti 2:6). See Col 1:9.

According to the riches of his grace ( κατα το πλουτος της χαριτος αυτου ). 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 ( ης ). Genitive attracted again to case of antecedent χαριτος.

The mystery of his will ( το μυστηριον του θεληματος αυτου ). Once hidden, now revealed as in Col 1:26 which see. See also Col 2:3.

Which he purposed ( ην προεθετο ). Second aorist middle of προτιθημ, old verb, for which see Ro 1:13; 3:25.

Unto a dispensation of the fulness of the times ( εις οικονομιαν του πληρωματος των καιρων ). See Col 1:25 for οικονομιαν. In Ga 4:4 "the fulness of the time" ( το πληρωμα του χρονου ) the time before Christ is treated as a unit, here as a series of epochs ( καιρων ). Cf. Mr 1:15; Heb 1:1. On πληρωμα see also Ro 11:26; Eph 3:19; 4:13.

To sum up ( ανακεφαλαιωσασθα ). Purpose clause (amounting to result) with first aorist middle infinitive of ανακεφαλαιοω, late compound verb ανα and κεφαλαιοω (from κεφαλαιον, Heb 8:1, and that from κεφαλη, 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.

In him ( εν αυτω ). Repeats the idea of εν τω Χριστω of verse 10.

We were made a heritage ( εκληρωθημεν ). First aorist passive of κληροω, an old word, to assign by lot ( κληρος ), to make a κληρος or heritage. So in LXX and papyri. Only time in N.T., though προσκληροω once also (Ac 17:4).

Purpose ( προθεσιν ). Common substantive from προτιθημ, a setting before as in Ac 11:23; 27:13.

To the end that we should be ( εις το εινα ημας ). Final clause with εις to and the infinitive εινα (see the mere infinitive εινα in verse 4) and the accusative of general reference.

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

Ye also ( κα υμεις ). Ye Gentiles (now Christians), in contrast to ημας (we) in 12.

In whom ( εν ω ). Repeated third time (once in verse 11, twice in 13), and note ο or ος in 14.

Ye were sealed ( εσφραγισθητε ). First aorist passive indicative of σφραγιζω, old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like στιγματα (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 αρραβων (earnest).

Spirit ( πνευματ ). In the instrumental case.

An earnest ( αρραβων ). See 2Co 1:22 for discussion of αρραβων. Here "of promise" ( της επαγγελιας ) is added to the Holy Spirit to show that Gentiles are also included in God's promise of salvation.

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

Of God's own possession ( της περιποιησεως ). The word

God's is not in the Greek, but is implied. Late and rare word (from περιποιεω, 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 ( εις ) to the redemption and to the glory of God.