11 Therefore remember that you, once Gentiles in the flesh — who are called Uncircumcision by what is called the Circumcision made in the flesh by hands —
12 that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world.
13 But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.
therefore (v.11) — an indication that what is to come in the next passage is an application drawn from the preceding passage
Gentiles (v.11) = the Gentiles — marking them as a distinct class
flesh (v.11) — (here) the physical body — their uncircumcised bodies proclaim their position as Gentiles
uncircumcision (v.11) — a further definition of “the Gentiles in the flesh” — a name of contempt
This sentence also is introduced with reference to the poverty of the previous condition of these Godless, Christless Gentiles. The point seems to be that the inferiority in which they were held, and which was expressed by the contemptuous name Uncircumcision, meant all the more as it was fastened on them by those to whom, while proudly calling themselves the Circumcision, the distinction was nothing more than an outward, manual act performed on their bodies. The rite, when its spiritual significance and use are in view, is spoken of with honor by Paul (Romans 4:11). As a mere performance, a barrier between Jew and Gentile, a yoke imposed by the former on the latter, a thing made essential to salvation, he spoke of it in terms of scorn and repudiation. — Wuest, page 72.
Five distinctions of the former state of the Gentiles:
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without Christ (v.12) — without Christ as Messiah — while the Jews were waiting and hoping for Christ, the Gentiles had no connection to Him — they had no covenant connection.
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aliens from the commonwealth of Israel (v.12) — aliens = strangers, as contrasted with those who are at home. Commonwealth = state — the Gentiles had no part in the theocratic state of Israel.
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strangers from the covenants of promise (v.12) — strangers = foreign to a thing, having no share in it. Covenants — those made with Abraham and the patriarchs, the Messianic promises
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no hope (v.12) — no Messianic hope, but also no hope beyond this world
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without God in the world (v.12) — without knowledge of the true God, and so without any God (Galatians 4:8). In the world — in this present evil world
now (v.13) — in contrast to that time
Christ Jesus (v.13) — His Messianic name and His personal name — the promised Messiah and the actual Savior
There is an old saying that applies to the Gentiles in time past: “You have no one to blame but yourself.” When “they knew God, they glorified Him not as God, neither were thankful; but became vain in their imaginations, and their foolish heart was darkened … For this cause, God gave them up unto vile affections” (Romans 1:21, 26). Once this took place, God channeled His blessing through Abraham’s seed. Consequently, the nations came to be known as the Uncircumcision — Gentiles in the flesh. “In the flesh” does not speak of lineage, rather it points to the fact that they were uncircumcised. Insofar as the Gentiles were outside of the Abrahamic covenant, there was little hope of them ever being saved. Although religious circumcision did not guarantee salvation to a child of Abraham, it did show favor and opportunity.
The promise of the Messiah, who would deliver His people from their sins, was given to Israel. Christ sprang out of the tribe of Judah; He was a Jew who came unto His own (John 1:11). We did not have a redeemer; we were “without Christ, aliens from the commonwealth of Israel.” Since the covenants of promise find their fulfillment in Christ, we were homeless, strangers to the Theocracy. The Gentiles, as Gentiles, were not citizens of the kingdom, therefore we had no rights or privileges. — Sadler, pages 98-99
8 For by grace you have been saved through faith, and that not of yourselves; it is the gift of God,
9 not of works, lest anyone should boast.
10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.
grace (v.8) — the article in Greek points back to “grace” in v.5
have been saved (v.8) — tense indicates a past action with continuing results
that (v.8) — the fact of our being saved, our salvation. This isn’t referring to “faith.”
not of works (v.9) — The translation reads, “and this not out from you as a source, of God (it is) the gift.” That is, salvation is a gift of God. It does not find it source in man. Furthermore, this salvation is not “out of a source of works.” This explains salvation by grace. It is not produced by man nor earned by him. It is a gift from God with no strings tied to it. Paul presents the same truth in Romans 4:4-5 when speaking of the righteousness which God imputed to Abraham, where he says: “Now, to the one who works, his wages are not looked upon as a favor but as that which is justly or legally due. But to the one who does not work but believes on the One who justifies the impious, his faith is computed for righteousness.” — Wuest, pages 69-70
workmanship (v.10) = to do, to make, something that is made
The word translated “workmanship” is used only twice in the New Testament, here in Ephesians and in the first chapter of Romans where Paul is speaking of the testimony of creation. He says in verse 20, “For the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made, even His eternal power and Godhead; so that they are without excuse.” In the original, one Greek word is translated here, “the things that are made.” That word is poiema. From it we get our English word “poem.” — Ironside, pages 115-116
for v.10) = with a view to. Good works are the object to which our salvation looked — not the cause of it.
walk (v.10) = to regulate one’s life, to conduct one’s self
in them (v.10) = in these (good works)
God’s purpose in the place which He gave to good works in His decree was that they should actually and habitually be done by us. His final object was to make good works the very element of our life, the domain in which our action should move. That this should be the nature of our walk is implied in our being His handiwork, made anew by Him in Christ; that the good works which are the divine aim of our life shall be realized, is implied in their being designed and made ready for us in God’s decree; and that they are of God’s originating, and not of our action and merit, is implied in the fact that we had ourselves to be made a new creation in Christ with a view to them. — Wuest, page 71.
4 But God, who is rich in mercy, because of His great love with which He loved us,
5 even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved),
6 and raised us up together, and made us sit together in the heavenly places in Christ Jesus,
7 that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus.
but (v.4) — in contrast to vs. 2-3
rich (v.4) = wealthy, abounding, abundantly supplied
love (v.4) = agape
dead (v.5) — Spiritual death is the state of the natural or unregenerate man as still in his sins (2:1), alienated from the life of God (4:18-19), and destitute of the Spirit (Romans 8:9). Prolonged beyond the death of the body, spiritual death is a state of eternal separation from God in conscious suffering. This is called “the second death” (Revelation 2:11; 20:6, 14). — Scofield, page 1274
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made us alive (v.5) — This takes us to Romans 6:3-4, “Or, do you not know that as many as were placed into Christ Jesus (by the Holy Spirit), into His death were placed. We were entombed therefore with Him through this aforementioned placing into His death, in order that just as there was raised up Christ out from amongst the dead ones through the glory of the Father, thus also as for us, in the newness of a life (imparted) we may order our behavior.” This newness of life is a new life imparted through our identification with Christ in His resurrection. Our identification with Christ in His death broke the power of indwelling sin. Our identification with Him in His resurrection resulted in the impartation of divine life. This is what Paul has reference to when he says, “We were made alive together with Him.” — Wuest, page 66
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Now comes the interjection, “by grace ye are saved” (v.5). We have here in the Greek what is called a periphrastic construction. This is used when the writer cannot get all of the details of action from one verbal form. So he uses two, a finite verb and a participle. The participle here is in the perfect tense, which tense speaks of an action that took place in past time and was completed in past time, having results existent in present time. The translation reads, “By grace have you been completely saved, with the present result that you are in a saved state of being.” The perfect tense speaks of the existence of finished results in present time. But Paul is not satisfied with showing the existence of finished results in present time. He wants to show the persistence of results through present time. So he uses the verb “to be” in the present tense which gives durative force to the finished results. Thus, the full translation is, “By grace you have been saved in past time completely, with the result that you are in a state of salvation which persists through present time.” The unending state of the believer in salvation could not have been put in stronger or clearer language. The finished results of the past act of salvation are always present with the reader. His present state of salvation is dependent upon one thing and one thing only, his past appropriation of the Lord Jesus as Savior. — Wuest, pages 66-67
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raised us up (v.6) — “Hath raised us up together” is sunegeiro — “raised us with Him” — that is, to life now, in a present spiritual sense. The sunegeiro expresses the definite idea of resurrection, and primarily that of physical resurrection. The introduction of this term and the following makes it not improbable that both ideas, that of the present moral resurrection and that of the future bodily resurrection were in Paul’s mind, and that he did not sharply distinguish between them, but thought of them as one great gift of life. — Wuest, page 67
sit (v.6) = enthrone
in Christ Jesus (v.6) — not referring just to the sitting, but to the whole statement from v.4 on
the ages to come (v.7) = lit. “in the ages that are coming one upon another”
show (v.7) — tense indicates that the subject (here — God) acts in his own interest — for His own glory
toward (v.7) = upon
“But God, who is rich in mercy.” Thankfully, God has taken the initiative to make a provision of salvation and bring mankind in contact with the gospel, which is the means through which the Spirit convicts the unsaved sinner (John 16:7-11; Ephesians 6:17 cf. Hebrews 4:12). We believe that the sovereignty of God and human responsibility are both essential in the salvation of any soul. So then, when the gospel of salvation is preached to an unregenerate soul, the Holy Spirit supernaturally pierces through the enmity of his heart, allowing the light of the glorious gospel to shine in (2 Corinthians 4:3-6). Once the sinner is under conviction, he is responsible to God to believe the terms of the gospel — that Christ died for his sins, was buried, and rose again the third day.
But can the natural man who is dead in trespasses and sins believe the gospel? Some ask, “How can a dead person believe?” To which we would respond, “How can a dead person be disobedient?” (Ephesians 2:2). Both answers necessitate the utilization of man’s intellect and will. We reject the notion that God imparts faith to the natural man thus, enabling him to believe. If this were true, it would completely eliminate the human responsibility, especially in regard to the unbeliever who would be condemned to the lake of fire for rejecting a gospel he could have never believed. The Scriptures declare: “faith comes by hearing, and hearing by the Word of God.” Notice that faith comes by hearing the Word of God, not implantation.
Let’s go a step farther. Did Adam in a fallen state understand what God said to him in the garden? The record is clear that he most certainly did — the Word of God pierced straight through his stony heart of flesh. God created man as an intelligent, rational being who has the capacity to make decisions. Even though this image has been marred by sin, when the Spirit convicts a soul through the gospel, man has the ability and the responsibility to believe. Can he resist if he so chooses and reject the good news? He often does (see Acts 7:51).
“But God, who is rich in mercy, for His great love wherewith He loved us, even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved)” (Ephesians 2:4-5). If all are dead in trespasses and sins, then it can also be said that the love of God and His righteousness extends to all. This is a recurring theme throughout the Pauline epistles.
“Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe: for there is no difference” (Romans 3:22). God’s gracious provision is unto “all” which clearly indicates that redemption is unlimited. Christ died for the sins of the world. However, the Word of God declares that salvation, and subsequently the righteousness of God, is only conveyed “upon all them that believe.” — Sadler, pages 91-92.
1 And you He made alive, who were dead in trespasses and sins,
2 in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience,
3 among whom also we all once conducted ourselves in the lusts of our flesh, fulfilling the desires of the flesh and of the mind, and were by nature children of wrath, just as the others.
and you (v.1) — referring back to chapter 1 and the power of God that raised Jesus from the dead
made alive (v.1) = to cause to live, to give life, to quicken — Interesting note: In Greek, the main verb doesn’t appear until v.5.
dead (v.1) —spiritually dead, separated from God and His life
Only the Son of God could speak life to the daughter of Jairus, to the young man of Nain, and to Lazarus. So we were dead, every one of us, we who are now saved. Some were deeply corrupted because of sin, others perhaps did not know so much of its vileness and corruption, but all alike were dead before God and needed new and divine life. — Ironside, page 101.
trespasses (v.1) = stepping out of line
sins (v.1) = missing the mark
Note the difference between the two expressions. Sinning is missing the mark. Trespass is the violation of a definite law. We see the sign, “No trespassing,” and know that that means that we cannot pass a certain boundary without being guilty of transgressing. You and I are guilty on both counts. We are sinners, for we have taken our own way; and we are trespassers, because we have actually transgressed what we know to be the revealed will of God; and so we are dead to God in our natural condition. — Ironside, page 101
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It was not physical death, although that is caused in the last analysis by sin. This state of death was linked with trespasses and sins in that it had to do with the moral and ethical part of the individual, his reason, will and emotions. He was living in a state of separation from God and His life in that the latter did not energize and control the reason, will and emotions of the person. These were very active, but were energized by the totally depraved nature. The word “trespasses” is the translation of paraptoma from parapipto, “to fall beside a person or thing, to slip aside, hence, to deviate from the right path, to turn aside, to wander.” Thus, in the word paraptoma, sin is looked upon as a lapse or deviation from truth or uprightness, a trespass, a misdeed. “Sins” is the rendering of hamartia from hamartano, “to miss the mark.” It was used in the Greek classics of a spearman missing the target at which he aimed the spear. It was used in the ethical terminology of the Greeks to mean “to fail of one’s purpose, to go wrong.” In the N.T., it speaks of sin as the act of a person failing to obey the Word of God, failing to measure up in his life to the will of God. Its use is excellently illustrated in Romans 3:28, “All have sinned (missed the mark), and at present come short of the glory of God.” The mark or target is the glory of God. Man was created to glorify God. His attempt, where the attempt is made, to live a life pleasing to God, falls short of the target, like a spear thrown by an athlete, falls short of the target at which it is thrown. — Wuest, page 60.
Verses 2 and 3 are an interruption of the thought in v.1 that is continued in v.4.
In which (v.2) — referring back to trespasses and sins
walked (v.2) = walked around, made one’s way, progressed, conducted one’s self. The tense indicates an overall view — the whole life of an unsaved person is nothing but sin — The unsaved order their behavior, regulate their lives within the sphere of trespasses and sins. (Wuest, page 61).
according to (v.2) = dominated by or controlled by
course of this world (v.2) — “Course” is aion, all that floating mass of thoughts, opinions, maxims, speculations, hopes, impulses, aims, aspirations, at any time current in the world, which it may be impossible to seize and accurately define, but which constitutes a most real and effective power, being the moral or immoral atmosphere which at every moment of our lives we inhale, again inevitably to exhale.
To distinguish the words, one could say that kosmos gives the over-all picture of mankind alienated from God during all history, and aion represents any distinct age or period of human history as marked out from another by particular characteristics. — Wuest, page 61
prince (v.2) = first in an order of persons or things
power (v.2) = authority — Wuest says this refers to demons. I’m not sure.
air (v.2) = the lower level of the atmosphere, the one in which we live
spirit (v.2) = one’s way of thinking and acting — (here) our evil tendency, the characteristic of the unsaved
now works (v.2) = to be operative
sons (v.2) — Huios, “sons” is a Hebrew idiom in which one calls a person having a peculiar quality, or subject to a peculiar evil, a son of that quality. The unsaved are called sons of disobedience in the sense that they have the character of being disobedient. — Wuest, page 63.
disobedience (v.2) = impersuadable, uncompliant
The Greek construction of verse 2 indicates that Satan is the leader of the authority of the lower atmosphere and the leader of the spirit that works in the unsaved.
among whom (v.3) — referring to the sons of disobedience in v.2 — not “in the midst of” but “numbered among whom”
conducted (v.3) = behaved — had our conversation (KJV)
lusts (v.3) = passionate longings, cravings
flesh (v.3) — our totally depraved old nature
mind (v.3) = the faculty of understanding, feeling and desiring — when plural, as here = the thoughts — evil thoughts
fulfilling (v.3) = to do, perform, accomplish — tense indicates habitual behavior
desires (v.3) = desires that come from the emotions rather than the reason
were (v.3) = continuous action or state of being
by nature (v.3) = innate, implanted by nature
children (v.3) = to give birth to — so we were sinners from birth
wrath (v.3) = God’s holy hatred of sin
By nature accords with children, implying what is innate. Wrath is God’s holy hatred of sin; His essential antagonism to everything evil (Romans 1:18). This holy displeasure of God with sin is not inconsistent with His love, but is the reaction of that love against the denial of its sovereign rights of responsive love. The term phusis (nature), though it may occasionally be applied to what is habitual or to character as developed, means properly what is innate, implanted in one by nature, and this with different shades of meaning (compare Romans 2:14; Galatians 2:15; Galatians 4:8). The clause means, therefore, that in their pre-Christian life those meant by the hemeis pantes (we all) were in the condition of subjection to the divine wrath; and that they were so not by deed merely, nor by circumstance, nor by passing into it, but by nature. Their universal sin has already been affirmed. This universal sin is now described as sin by nature. Beyond this, Paul does not go in this present passage. But the one is the explanation of the other. Universal sin implies a law of sinning, a sin that is of the nature; and this, again, is the explanation of the fact that all are under the divine wrath, for the divine wrath operates only where sin is. Here is the essential meaning of the doctrine of original sin. — Wuest, pages 64-65.
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This doctrine has suffered from many misconceptions, for the average person would define total depravity by saying that it means that man is as bad as he can be. However, if we adopt that as an acceptable definition, immediately our theology is brought into question because we know men who are not as bad as they can be. We know many men who are good men, kind men, generous men, moral men, men who contribute much in the home and in the community.
Rather, the doctrine of depravity says that man is as bad off as he can be. There is a vast difference between being as bad as he can be and being as bad off as he can be. The doctrine of depravity has to do, not with man’s estimation of man, but rather with God’s estimation of man … When we measure men by man, we can always find someone who is lower than we are on the moral or ethical scale, and the comparison gives us feeling of self-satisfaction. But the Scriptures do not measure men by man; they measure men by God who has created them. The creature is measured by the Creator and is found to be wanting. — Sadler, pages 90-91
Just a random thought I had while doing this study. We live in an age when it is enough to intend to achieve an outcome. We don’t have to actually achieve it to feel good about ourselves. For example, to enact laws “intended” to help the poor is honorable, regardless of whether any poor are actually helped. On any issue, it is enough to sympathize with, to march in parade for, to agree with, or to protest for. As long as we’re seen to be on the side of some issue, we matter. Or we think we do.
I think that’s why so many people have a hard time with God. They want to be good. They do good things. They espouse causes that they believe are good. They think that should be good enough to make them good. They think that what they feel ought to count with God.
But God says that nothing we do is good enough. None of our sympathies or efforts match His standards. We all fall short. We are incapable of achieving the outcome of being saved by anything we do, say, or think. And and that makes people angry. They think God isn’t playing by the rules. But they forget that man has made those rules. The only rules that count are God’s rules, and His rules say we fail.
Only Christ has kept God’s rules, and it is only in Christ that we can meet God’s standards.
20 which He worked in Christ when He raised Him from the dead and seated Him at His right hand in the heavenly places,
21 far above all principality and power and might and dominion, and every name that is named, not only in this age but also in that which is to come.
22 And He put all things under His feet, and gave Him to be head over all things to the church,
23 which is His body, the fullness of Him who fills all in all.
which (v.20) — referring back to God’s power in v.19
worked (v.20) = to be at work, put forth power
from the dead (v.20) = out from among the dead
principality (v.21) = a first one, a leader — angels
power (v.21) = delegated authority — again, angels
might (v.21) = power
dominion (v.21) = lordshp
This list encompasses both earthly and heavenly authorities, including evil spirits.
and every name that is named (v.21) = and in a word, every name — whatever a name can be given to
this age (v.21) — the present state of things
that which is to come (v.21) — the state of things in the future
put … under (v.22) = to put in subjection under one — a military term
church (v.22) = a body of called out individuals — the body of Christ — all those who are saved
which (v.23) = which is of such a nature as
body (v.23) — the word soma, which passes readily from its literal meaning into the figurative sense of a society, a number of men constituting a social or ethical union (compare Ephesians 4:4), is frequently applied in the N.T. epistles to the Church … as the mystical body of Christ, the fellowship of believers regarded as an organic spiritual unity in a living relation to Christ, subject to Him, animated by Him, and having His power operating in it. The relation between Christ and the Church, therefore, is not an external relation, or one simply of Superior and inferior, Sovereign and subject, but one of life and incorporation. The Church is not merely an institution ruled by Him as President, a Kingdom in which He is the Supreme Authority, or a vast company of men in moral sympathy with Him, but a Society which is in vital connection with Him, having the source of its life in Him, sustained and directed by His power, the instrument also by which He works. — Wuest, pages 56-57
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fulness (v.23) — That which has been filled; used of a ship inasmuch as it is filled (i.e., manned) with sailors, rowers and soldiers; in the N.T., the body of believers, as that which is filled with the presence, power, agency, riches of God and of Christ … the meaning being, that the Church, being the Body of Christ, is dwelt in and filled with God: it is His pleroma (fulness) in an especial manner — His fulness abides in it and is exemplified by it … The idea is that the Church is not only Christ’s body but that which is filled by Him. In Colossians 1:19 and Colossians 2:9, the whole pleroma or every plenitude of the Godhead, the very fulness of the Godhead, the totality of the divine powers and qualities, is said to be recognized as Framer and Governor of the world, and there is neither need nor place for any intermediate beings as agents in those works of creating, upholding and administering. Here the conception is that this plenitude of the divine powers and qualities which is in Christ is imparted by Him to His Church, so that the latter is pervaded by His presence, animated by His life, filled with His gifts and energies and graces. He is the sold Head of the universe, which is supplied by Him with all that is needed for its being and order. He is also the sole Head of the Church, which receives from Him what He Himself possesses, and is endowed by Him with all that it requires for the realization of its vocation. “The all things” is the whole system of things, made by Christ, and having in Him the ground of its being, its continuance, its order (Hebrews 1:3; Colossians 1:16-17; 1 Corinthians 8:6), “with all things,” the universe itself and all the things that make its fulness.” [Wuest’s translation] And all things He put in subjection under His feet, and Him He gave as Head over all things to the Church, which is of such a nature as to be His body, the fulness of the One who constantly is filling the all things with all things. — Wuest, pages 57-58
15 Therefore I also, after I heard of your faith in the Lord Jesus and your love for all the saints,
16 do not cease to give thanks for you, making mention of you in my prayers:
17 that the God of our Lord Jesus Christ, the Father of glory, may give to you the spirit of wisdom and revelation in the knowledge of Him,
18 the eyes of your understanding being enlightened; that you may know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints,
19 and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty power
therefore (v.15) = on this account — on account of what Paul said of the saints in vs. 13-14.
your faith (v.15) = lit. “the down among you faith” — existing faith, day by day faith
love (v.15) = agape
Father of glory (v.17) = Father of the glory — the Father to whom glory belongs
spirit (v.17) — Are we to understand the word “spirit” which here is without the article, to refer to the human spirit or the Holy Spirit? The Ephesian saints had both. How could God give them something they already had? Certainly it would not be right to take pneuma (spirit) here as solely the Holy Spirit or as solely the spirit of man: rather as a complex idea, of the spirit of man indwelt by the Spirit of God that as such, it is His special gift of wisdom (not, which gives wisdom, but which possesses it as its character — to which appertains wisdom) and of revelation (i.e., that revelation which belongs to all Christians). The word pneuma has among its various uses the meaning, “a disposition or influence which fills and governs the soul of anyone.” What Paul is praying for is that God might so work in the lives of the Ephesian saints that they will have the spiritual wisdom and a revelation from Him that is the result of the Holy Spirit’s work of energizing their human spirit. That spiritual disposition should characterize these saints. — Wuest, page 52.
knowledge (v.17) = epignosis = knowledge that is true, accurate, thorough, full knowledge
the eyes of your understanding being enlightened (v.18) = the eyes of your heart — the emotional nature and the reason and intelligence — explaining further the act of God giving them the spirit of wisdom and revelation
being enlightened (v.18) — tense is past action with continuing results
But what is “His inheritance in the saints?” We believe this is another distinct aspect of Paul’s revelation. According to Ephesians 5:27, the Body of Christ is His inheritance. “That He might present it [the Body of Christ] to Himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.” Think of it, unworthy sinners like us occupying a place in the heart of God! That’s grace! As the recipients of His secret purpose, we are His prized possession on the basis of the shed blood of Christ. He who made the universe is going to showcase us as the trophies of His grace. Through us God will receive honor, glory, and the worship in the ages to come. — Sadler, pages 70-71
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Paul is praying that a permanent work of the Holy Spirit be done in the human spirits of these saints, that their inner spiritual capacities for understanding the truth may be the recipients of a lasting benefit, and this with a view to their knowing three things.
The first is that they may know “what is the hope of their calling.” the word “what” is tis, not “how great,” nor “of what kind,” but “what” — what the hope really is. The “His calling” is the call of which God is the author, and that is an effectual call. The hope is not the object hoped for, but the attitude of mind, the subjective hope, the assured Christian expectation.
The second is that they may know “what is the wealth of the glory of His inheritance in the saints.” The words “in the saints” are locative of sphere. God’s inheritance is within the sphere of the saints. That is, the phrase “in the sphere of the saints” is definitive of the word “inheritance.” This takes us back to verse 11 where Paul says we saints were made God’s inheritance. In verse 18, Paul prays that we might know how precious the saints are in God’s eyes as His inheritance. He is glorified in His saints, and this glory is valuable. It is part of the wealth that God possesses, dearer to Him than all the splendors of creation.
The third thing Paul prays for is that the saints might know “what is the exceeding greatness of His power to us-ward who believe.” In these three clauses Paul leads the readers on from the hope itself which becomes theirs in virtue of their being called of God, to the splendor of the inheritance to which the hope points, and from this again to that in God Himself which makes the fulfillment of the hope and the possession of the inheritance certain, namely, the limitless efficiency which is His prerogative. This power of God working in our behalf with reference to our salvation is not thought of here as operating only in the future, but also at present. The word “exceeding” is huperballon, literally, “a throwing beyond,” thus metaphorically, “superiority, excellence.” It speaks of power here that is beyond measure, more than enough, of surpassing power. — Wuest, pages 53-54.
13 In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise,
14 who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.
trusted (v.13) — The word “trusted” is in italics and is therefor not in the Greek text. It is not needed. We have in the Greek what is called an interrupted construction. The translation reads, “in whom also as for you, having heard the word of the truth, the good news of your salvation, in whom having believed, you were sealed with the Spirit of the promise, the Holy (Spirit).” — Wuest, pages 48-49
sealed (v.13) — In Scripture, a seal symbolizes:
Holy Spirit (v.13) — He, Himself, is the seal.
guarantee (v.14) = earnest, money deposited by a purchased in pledge of full payment
Thus, God places the Holy Spirit in us permanently, indicating that the great transaction in which God the Son paid for sin, thus satisfying the just demand of God’s holy law, is finished; that we saints belong to Him as His heritage, and that we are eternally secure. The Holy Spirit is described as the Spirit of the promise, namely, the Spirit who was announced by promise; see Acts 2:16, Joel 2:28; Zechariah 12:10; Isaiah 32:15; Isaiah 44:3; John 7:39; Acts 1:4-8; Galatians 3:14. — Wuest, page 49
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To place earnest money down in Paul’s day, as well as in our day, meant three things:
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It was a down payment which made a contract binding.
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It represented an obligation to purchase.
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It was a foretaste of what was to come.
When purchasing property, it is a common practice to place a certain amount of earnest money down. This makes the deal binding and obligates the buyer to purchase the piece of land according to the terms of the contract. So it is with God. He has given us the earnest of the Spirit (the indwelling Spirit) as a down payment, which means He now has the obligation to honor His Word to complete the transaction. Thus, when the trump sounds God will claim His purchased possessions, ushering us home to be forever with Him (1 Thessalonians 4:17) — Sadler, pages 60-61.
purchased possession (v14) = preserving, acquiring, gaining for one’s self
In verse 6, God the Father is praised for selecting us by His mercies; in verse 12, the Son of God is praised for securing us by His mediation; and in verse 14, the Holy Spirit is praised for sealing us by His ministry.
11 In Him also we have obtained an inheritance, being predestined according to the purpose of Him who works all things according to the counsel of His will,
12 that we who first trusted in Christ should be to the praise of His glory.
we have obtained an inheritance (v.11) — the best manuscripts say “we were made an inheritance” or “we were designated as a heritage”
also (v.11) — we have been made an inheritance in addition to the hope we have in the future (v.10). God not only told us the mystery of our future hope but He also has made us an inheritance.
predestinated (v.11) = to mark out the boundaries or limits beforehand — so, “in whom we were made an inheritance, having been previously marked out (for this) according to the purpose of His will.
all things (v.11) — absolutely all — not just things pertaining to us
counsel (v.11) — with the idea of intelligence and deliberation
will (v.11) = desire that comes from the emotions — so, the emotions are governed by reason — and for reasons known only to God
trusted (v.12) = to hope before, to repose hope in a person or thing before events confirm it
in Christ (v.12) = in the Christ — in the Messiah
should be (v.12) — not indicating obligation (here) because our position in Christ is in view, not our experience. Here it refers to God’s ultimate objective.
One of my commentaries says that the “we” in these verses were Jewish Christians who were the first to be offered salvation. That doesn’t make sense to me because Paul’s letter was addressed to Gentiles and I don’t see how the readers could have known that suddenly Paul wasn’t talking about them anymore.
So, are the “we who first trusted” those Christians who believed under grace when it was first offered, like Paul and those who worked with him?
Or is it saying that all those (including those of us who believe today) who have trusted Christ should be to the praise of God’s glory? In other words, was it God’s will that any who trust Christ for salvation will (in the future), by that very act, be to the praise of God’s glory? That’s the view I lean toward at this point.
I asked my pastor friend and this was his response:
Israel should have been those who first trusted in Christ. Instead it’s the Body who first trusted in Him. When Paul says the Ephesians “also” trusted in Him, he’s merely saying that they have become a part of those who first trusted in Christ. In other words, those who first trusted consists of “we” and “ye also”.
9 having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself,
10 that in the dispensation of the fullness of the times He might gather together in one all things in Christ, both which are in heaven and which are on earth — in Him.
having made known to us the mystery of His will (v.9) — continues the thought in v.8 — “He hath abounded, in that He made known”
mystery (v.9) = something not understood until revealed — and when revealed, not hard to understand for the Spirit-enlightened believer
God’s grace as manifested in redemption is a mystery in virtue of its riches and depth — as the expression of God’s very nature. The mystery of the redemption in Christ, belonging to the eternal plan of God, could be known to men only through revelation. — Wuest, pages 43-44
of His will (v.9) = pertaining to His will
will (v.9) = (here) desire based on emotions — so, based on God’s love
according to (v.9) — the Greek suggests domination, — God’s will is dominated by His good pleasure
pleasure (v.9) = that which seems good or well — choice, delight, satisfaction
purposed (v.9) = lit. “to set before oneself” — to determine
that in (v.10) = with a view to
dispensation (v.10) — It is not preceded by the definite article. The word is oikonomia, which is made up of oikos, “house,” and nomos, “law.” The compound word means, “the management of a household, or of household affairs, the management, oversight, administration of others’ property, the office of a manager, overseer, stewardship.” Thus, it speaks here of an administration by God of a certain period of human history designated as “the fulness of times.” Our word “dispensation,” used in Bible teaching nomenclature, refers to a certain period of time marked by a certain method in which God administers the affairs of mankind, such as the dispensation of grace, etc. It does not have that meaning here. Instead of referring to a dispensation itself, it speaks of the method by which God administers the particular time referred to in the words “the fulness of times.”
The Greek word translated “times” here is kairos. In Galatians 4:4 we have the words, “when the fulness of time was come.” The Greek word for “time” there is chronos, which refers to “time, contemplated simply as such, the succession of moments. In our Ephesian passage, the word is kairos … the joints or articulations in these times (chronos), the critical, epoch-making periods foreordained of God … when all that has been slowly, and often without observation, ripening through long ages is mature and comes to the birth in grand decisive events, which constitute at once the close of one period and the commencement of another.” The word could be translated “season.” The word “fulness” is pleroma, “fulness, completeness.” The kairos (“times”) refer to the various periods of human history as they have to do with Israel and the Church in which God deals with these in a particular manner, each season, age, or dispensation being marked by a separate and distinct manner of dealing, such as the Age of Law and the Age of Grace. By the fulness of these seasons is meant the time when the succession of the ages has come to a close in the plan of God. We are now living in the Age of Grace. The season or dispensation which will complete the succession of seasons is the Messianic Kingdom. — Wuest, page 45
gather together (v.10) = to bring back and gather round the main point
The dispensation of the fulness of times is the counsel of His will regarding the eternal state. In eternity God is planning to sum up all things in Christ, both in heaven and on earth. Notice that the distinction will remain between heaven and the earth throughout eternity. But there’s also an ominous omission here.
Wherefore God also hath highly exalted Him, and given Him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father (Philippians 2:9-11).
Here, as in Ephesians, the “things in heaven” is clearly the Body of Christ that will be seated with Christ in glory. And the “things in earth” is a reference to the redeemed prophetic saints who will rule and reign with Christ upon the new earth. However, it is a solemn thought that those “things under the earth,” the unsaved of all ages, aren’t included in God’s plans and purposes for eternity. When the unbelieving world is cast into the lake of fire, they are forever removed from God’s presence and the glory of His power (2 Thessalonians 1:9). — Sadler, pages 57-58.
7 In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace
8 which He made to abound toward us in all wisdom and prudence.
in Him (v.7) — in the Beloved (v.6), in Christ
have (v.7) = tense is “are having” — an abiding fact from the past, through the present, and into the future
redemption (v.7) — The definite article appears before “redemption.” It has a two-fold significance, pointing to the particular redemption spoken of in the Bible, and speaking of ownership. It is “in whom we are having our redemption.” The word “redemption” is apolutrosis which is defined as follows; the verb, “to redeem one by paying the price, to let one go free on receiving the price”; the noun, “a releasing effected by payment of ransom, deliverance, liberation procured by the payment of a ransom.” The story of redemption can be told in three Greek words; agorazo, “to buy in the slave market” (1 Corinthians 6:20; 7:23, 30; 2 Peter 2:1; Revelation 5:9); the Lord Jesus bought us in the slave market of sin, the ransom price, His blood; we are his bond slaves; exagorazo, “to buy out of the slave market, to buy off, to buy for one’s self” (Galatians 3:13; 4:5); the redeemed are the possession of the Lord Jesus forever, and will never be put up for sale in any slave market again; lutroo “to liberate by payment of ransom” (Titus 2:14, 1 Peter 1:18); the redeemed are set free from the guilt and power of sin now, to be finally set free from the presence of sin at the Rapture. The particular aspect of redemption spoken of here is redemption from the guilt and condemnation of sin, for the qualifying phrase, “the forgiveness of sins” is added. — Wuest, pages 39-40
His blo0d (v.7) — Christ’s blood paid the price for our sins in the sense that it satisfied the demands of God’s law which states that the wages of sin is death — outpouring blood means death
forgiveness (v.7) = to send from one’s self, to send away, to bid to go away or depart — a release, letting them go as if they had not been committed.
Often the question is asked, “But what about the future sins that one may commit?” Judicial forgiveness is past, present and future. Stop and think: were not all of our sins future when Christ died on the cross? Furthermore, those who lived before the cross are said to be forgiven “through the forbearance of God” on the basis of the shed blood of Christ (Romans 3:25) — Sadler, page 54
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sins (v.7) — Sinners are lost today, not because they sin, but because they have not availed themselves of the salvation which is in Christ Jesus. God’s forgiveness of sin refers therefore to His act of putting sin away on a judicial basis, to His remitting the guilt and penalty. It is for the sinner to avail himself of salvation by appropriating the Lord Jesus as his Savior by faith in what He has done for him on the Cross. The particular word for “sins” here is paraptoma, from parapipto, “to fall beside a person or thing, to slip aside”; the noun form paraptoma means, “a fall beside or near something; a lapse or deviation from truth and uprightness, a sin, a misdeed, a trespass.” — Wuest, page 41.
according to (v.7) = controlled, dominated by
riches (v.7) = wealth, abundance, plenitude — here, infinite
The freeness of this divine factor in the form of grace, the unmerited nature of the divine goodness, is what Paul most frequently magnifies with praise and wonder. Here it is the mighty measure of the largess, the grace in its quality of riches, that is introduced. This magnificent conception of the wealth of the grace that is bestowed on us by God and that which is in Christ for us, is a peculiarly Pauline idea. — Wuest, page 41
which (v.8) — referring back to grace (v.7)
made to abound (v.8) = to exceed a fixed number or measure, to be over and above a certain amount, to exist in abundance — super-abound, more than enough to do the required job.
Paul used this same verb in Romans 5:20 but prefixes the preposition huper, which preposition means “above,” and the translation reads; “Where sin existed in abundance (pleonazo), grace existed in super-abundance, and then some on top of that. — Wuest, page 42.
toward (v.8) = into
all (v.8) = every
wisdom (v.8) = to the Greeks, cleverness and skill in handicraft or art, skill in matters of common life, sound judgment, intelligence, practical wisdom, learning, speculative wisdom, natural philosophy and mathematics — in Scripture, striving after the best ends, using the best means, mental excellence in its highest and fullest sense — always good — when used of God, supreme intelligence
prudence (v.8) = understanding leading to right actions — the use of wisdom to obtain desired ends
This wisdom and prudence is bestowed upon the recipients of God’s grace. Sophia is the collective moral intelligence, insight into the true nature of things and in the Pauline Epistles it is this intelligence in especial as knowledge of the divine plan of salvation long hidden and now revealed; while phronesis is the practical use of wisdom, the product of wisdom, the right use and application of the phren (the mind), the faculty of discerning the proper disposition or action. The riches, the abounding riches, of the grace expended on us stood revealed in the bestowal of these gifts of spiritual discernment with reference to the deep things of the divine counsel and the divine revelation. — Wuest, page 43.
