3 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,
4 just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love,
5 having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will,
6 to the praise of the glory of His grace, by which He made us accepted in the Beloved.
blessed (v.3) = to speak well of — from the Greek word from which we get “eulogize” — used only of God in the New Testament
has blessed (v.3) = lit. “the One who blessed” — does us good, confers benefit
us (v.3) — Paul and the Ephesian saints and all who trust Christ in this age
spiritual (v.3) = pneumatikos — produced and given by the Holy Spirit — not just “not physical” — the blessings of grace (i.e., the assurance of immortality, the promise of resurrection, the inheritance and privilege of adoption, etc.), the sphere of relations between God and believers
in heavenly places (v.3) — “places” isn’t in the Greek — so, in the heavenlies — found in heaven and brought to us from there — blessings that come from where God is — Believers now enjoy, while in the body on earth, some of the same blessings that they will enjoy in heaven. This is distinct from the blessings promised to Israel which were all earthy, connected to the land, Jerusalem, and the temple in Jerusalem.
in Christ (v.3) — ours because we are in Him
just as (v.4) = even as, in conformity with the fact — here “in conformity with the fact that He chose” — the ground of the blessing
He chose (v.4) = to pick or choose out for one’s self
The word is used of God choosing out Israel from amongst all nations to be the channel through which He will bring salvation to all those in these other nations who will receive it. This choosing out of Israel from among the nations does not imply that those nations not chosen are rejected or refused salvation. Indeed, the salvation of Israel was for the purpose of making salvation possible to the other nations. The same usage applies in the case of individual sinners selected out from amongst mankind. These are selected for the purpose of being channels through which the knowledge of salvation might be brought to the rest of mankind, so that those who put their trust in the Lord Jesus as Savior might be saved. This precludes the idea that those not selected are rejected or refused salvation; second, the middle voice of the verb gives it the meaning of taking or setting apart something for one’s self, to seek or choose out something for one’s self; however, it is unwarranted to give special prominence either to the element of selection from among others, or to that of preference above others. The main import is appointment for a certain object or goal; third, the word is used of the act of choosing some person or thing for a definite object or calling. The middle voice in Greek represents the subject of the verb acting in his own interest or for himself. Thus, this selection of the saints in this age of grace is the act of God choosing out from among mankind, certain for Himself. These become His own, to be used for a certain purpose. — Wuest, pages 29-30.
foundation (v.4) = lit. “a laying down”
world (v.4) = a harmonious arrangement or constitution, order
that we should be (v.4) — not an obligation on our part but a statement of God’s purpose
holy and without blame (v.4) — our position in Christ
holy (v.4) = hagios, separated to God — the same word translated “saints” in v.1
without blame (v.4) = without blemish
before Him (v.4) = lit. “to see down in” — a penetrating gaze
in love (v.4) — should almost certainly belong at the beginning of v.5
having predestined (v.5) = to mark out the boundary or limits of a place or thing — to determine a destiny previously — foreordain (as in 1 Corinthians 2:7)
In the New Testament, it [predestined] is always used of God as determining from eternity, sometimes with the further definition “before the age” (1 Corinthians 2:7) — decreeing to do something (Acts 4:28); foreordaining things or persons (1 Corinthians 2:7, Romans 8:29); or as here, appointing one beforehand to something. — Wuest, pages 35-36.
to (v.5, first usage) — sometimes translated “with a view to”
adoption as sons (v.5) = to place an adult son
The apostle here used as an illustration the Roman practice of legally adopting a child, and thus not only bequeathing to him the material possessions of the one adopting, but also giving him his civil status. Thus God takes a believing sinner, regenerates him, and by means of this makes him His child (teknon, a born one). Then He takes this child and places him in a legal position as an adult son (huios). We thus become joint-heirs with Christ, having been raised to a civil status as adult sons, in which we become heirs of God, inheriting jointly with Christ all that He possesses as an heir of God the Father by virtue of His Sonship and work on the Cross. This is one object of God’s predestination. The other is that the believer is to be conformed to the image of God’s Son (Romans 8:29). — Wuest, pages 36-37.
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In biblical times adoption had to do with position — taking those who were already children and making them full-grown sons. Normally, there was a special gathering of friends and family at which time the father would declare his child to be his son, with all the rights and privileges that went along with this blessing. As the heir, he now held a position of esteem. — Sadler, page 50
by (v.5) — indicating the immediate agency — Christ, by His work on the cross, was God’s agent in adopting us as adult sons
Himself (v.5) — God the Father
good pleasure (v.5) = good will, delight, satisfaction, purpose, council
will (v.5) = a desire which proceeds from one’s heart or emotions
to the praise of the glory (v.6) — repeated in vs. 12 and 14
The end, God’s end, in our predestination to adoption is, that the glory, glorious nature, brightness and majesty, and kindliness and beauty, — of His grace might be the object of men and angel’s praise; both as it is in Him, ineffable and infinite — and exemplified in us, its objects. — Wuest, page 38
made us accepted (v.6) = the verb form of “grace” — “graced us”
beloved (v.6) = agapao — tense indicates a past act with continuing results
The words “election” and “predestination” are so loaded with baggage that it’s hard to study a passage of Scripture that uses them without bringing the baggage along with them. I don’t pretend to have the final answer, or even an answer at all. But I do think it is very important to make sure that each usage of those works is studied in the immediate context. In this case, Paul appears to be saying that God chose, or decided, before the world began that those He blessed would be holy and without blame in Christ.
We know Paul is referring to those already saved (“saints” in v.1). They are blessed with all spiritual blessings “just as” they were picked to be holy and without blame. So, it can be read that they are chosen because they are saints, not that they are saints because they are chosen.
As for “predestined” here, it is clearly referring to our adoption, not our salvation. He decided before the world began that those who were separated to Him (saints) would be given the legal rights of adult sons.
2 Grace to you and peace from God our Father and the Lord Jesus Christ.
Grace — The Galatians (Galatians 1:3) were legalistic (too hard) — grace is the cure. The Corinthians (1 Corinthians 1:3) were too carnal (too easy) — grace is the cure.
Grace = giving what you don’t deserve
Mercy = not giving what you do deserve
Abram = father of many — Abraham = father of a multitude. Father by faith — he believed God.
We have peace by faith.
Grace and peace, because of Calvary
Grace has to come first
By grace, through faith (Romans 4) — that the promise might be sure. If it depended on us, we could never be sure, never have peace.
Peace is the other half of God’s panacea.
Grace is the opposite of judgment (Revelation 19:11). Peace is the opposite of war.
from God our Father and from the Lord Jesus Christ
Our issue isn’t with God now. It’s with the Son. God spent His wrath on the cross. The Son has no issue (Ephesians 1:2).
So … blessed be the God and Father of our Lord Jesus Christ.
Paul was in prison when he wrote Ephesians.
Paul was caught up into heaven (2 Corinthians 12). He saw, but that was 20 years earlier. As with us, Paul’s secret was being in the Word.
God is the most blessed Person — Acts 20 — more blessed to give (John 3:16) than to receive.
How do we bless God?
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Hebrews 7:7 — the better blesses the lesser
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Psalm 50:12 — bless God by blessing His people
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Proverbs 19:17 — giving to poor is giving to God
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Romans 15:26 — ministering to Israel — poor saints
If Ephesians 1:3 is true (that God blesses us spiritually), it is our duty to minister to Him in physical things, speak well of Him before others, in personal devotions.
God — He is the Father of the Son, and also the God. He was Judge on the cross. My God, why hast Thou forsaken Me? (Mark 15:34)
John 20:17 — the only other place Jesus calls His Father “God”
He accepted the sacrifice — God and Father
Paul, an apostle of Jesus Christ by the will of God, to the saints who are in Ephesus, and faithful in Christ Jesus.
How do we know we can trust Paul? God Himself and other prophets vouched for him.
Why another apostle? There were 12 sent to Israel. Twelve is the number associated with Israel. Twelve legions of angels minister to Israel.
We are not spiritual Israel. You can’t serve efficiently if you don’t know who your apostle is. Paul is the apostle to the Gentiles (Romans 11:13). Apostle = sent one.
Paul was perfect for the job because he started in the other party. He was Jew and Gentile — Roman citizen, spoke Greek.
In Ephesians, Paul stands alone. Only here and in Romans, books of doctrine. All the other epistles were from Paul with others.
by the will of God — Paul could have said no. The will of God for the dispensation, not just for Paul.
God’s will (1 Timothy 2:4) — God’s will — all would be saved and come to the knowledge of the truth. He’s not going to make you believe. The power of salvation begins where your heart stops. His will begins with salvation but doesn’t stop there. In America, you have the right to swing your fist, but your right ends where my nose starts.
will of God
saints — set apart unto God. You’re in Adam or you’re in Christ.
The faithful in Christ Jesus — you can be sanctified but not faithful. Onesimus (Colossians 4:9) — faithful and a runaway slave
Ephesians is for those who are grounded in the Word.
1 Paul, an apostle of Jesus Christ by the will of God, to the saints who are in Ephesus, and faithful in Christ Jesus:
2 Grace to you and peace from God our Father and the Lord Jesus Christ.
Paul (v.1) = little one, small
apostle (v.1) = sent one, messenger, one sent on a commission as a representative
“Christ” is the transliteration of christos which means “anointed,” and this Greek word is the translation of the Hebrew word which we take over into English in the word “Messiah,” and which itself means “The Anointed One.” However, in the Church Epistles, the word does not refer to our Lord in His official capacity of the Messiah of the Jewish nation, but as The Anointed of God, the Person chosen from the Godhead to be the anointed Prophet, Priest and King to accomplish the purposes of God in the plan of salvation. The name “Jesus” is the transliteration of the Hebrew word which comes over into English in the name “Jehoshua.” It is Iesous in the Greek language. The Hebrew word means “Jehovah saves.” In it we find the deity, humanity, and vicarious atonement of the Lord Jesus. — Wuest, page 15.
saints (v.1) = called of God, holy (set apart to God) — The word is always used collectively in the New Testament to refer to those whose righteousness is Christ.
Paul took it [saints] right out of the terminology of the pagan Greek religions. He had to. There were no other terms which he could use so long as he was confined to the Greek language. There it meant “devoted to the gods.” For instance, a Greek worshiper would bring an offering to the god as a gift. He devoted it to that god. Or, the Greeks would build a magnificent temple and devote it to a certain god. The building was thereby set apart from any secular use, and separated to a religious one. It was consecrated to the worship of that particular Greek god. The building was therefore holy, not in our sense of the term, pure, for the Greek temples were filled with immoral practices that were part of their religious worship, but holy in the sense of being non-secular, and therefore religious in nature, set apart for the worship of the Greek divinities. The term was also used of persons who were devoted to the service of a god, separated to the service of the god, thus, hagios, consecrated, non-secular in character, but on the other hand, distinctively religious in nature and occupation.
The words, “saint, sanctify, sanctification, hallow, holy, holiness” in the New Testament are all translations of this same Greek root hagi. The verb means “to set apart for God,” and refers to the act of the Holy Spirit setting apart for God the sinner who has been elected to salvation, taking him out of the first Adam and placing him in the Last Adam. This is positional sanctification, an act performed once for all the moment the sinner places his faith in the Lord Jesus as his Savior. This is followed by progressive sanctification, a process that goes on all through the earthly life of the Christian and continues throughout eternity, in which that person is being gradually conformed to the image of the Lord Jesus. That person is called hagios, a set apart for God person, a distinctively religious person, in that he has been set apart for God, His worship and service. This he is positionally. It is easy to see that this set apart position of separateness demands a separation of life in his experience, separation from the age system of evil, separation in his own sphere of life from everything that would interfere in the least from the worship and service which is due to the God to whom he is set apart. This is a saint in the Bible sense of the term. — Wuest, pages 16-18.
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faithful (v.1) — When we come to the noun, we have the meaning of “faith and confidence, fidelity and faithfulness.” The adjective gives us “faithful and trustworthy.” Paul uses the word in his directions to the Philippian jailer, “Believe on the Lord Jesus Christ, and though shalt be saved, and thy house” (Acts 16:31). He exhorts him to consider the Lord Jesus worthy of trust as to His character and motives. he exhorts him to place his confidence in His ability to do just what He says He will do. He exhorts him to entrust the salvation of his soul into the hands of the Lord Jesus. He exhorts him to commit the work of saving his soul to the care of the Lord. That means a definite taking of one’s self out of one’s own keeping and entrusting one’s self into the keeping of the Lord Jesus. That is what is meant by believing in the Lord Jesus Christ.
The words, “the faithful,” refer in this context not to the fact that the saints at Ephesus were faithful in the sense of being true to the Lord Jesus in their lives, but to the fact that they were those who had put their trust in Him. They were believers as contrasted to unbelievers. The word “and” (kai) should here be translated “even.” Paul is writing to the saints. He identifies these saints as believing ones in Christ Jesus. There were two kinds of saints (hagios) in Ephesus, those who were devotees of the pagan religions, and those who were devotees of Christianity. The Greek word was taken by Paul from the Greek mystery religions and transplanted into Christianity. it therefor needed careful definition. It was the saints who were believers in Christ Jesus to whom Paul was writing, not the “saints” in the pagan religions. — Wuest, pages 19-21.
Grace (v.2) — a traditional Greek greeting.
Charis in classical Greek referred to a favor conferred freely, with no expectation of return, and finding its only motive in the bounty and free-heartedness of the giver. This favor was always done to a friend, never to an enemy. Right here charis leaps forward an infinite distance, for the Lord Jesus died for His enemies (Romans 5:8-10), a thing unheard of in the human race.
Thus, the word charis comes to its highest and most exalted content of meaning in the New Testament. It refers to God’s offer of salvation with all that that implies, which salvation was procured at Calvary’s Cross with all the personal sacrifice which that included, offered to one who is His bitter enemy, and who is not only undeserving of that salvation but deserves condign punishment for his sins, offered without any expectation of return, but given out of the bounty and free-heartedness of the giver. — Wuest, pages 22-23.
Peace (v.2) — a traditional Hebrew greeting.
Peace is another word rich in meaning. The Greek noun is eirene, the verb, eiro. The latter means “to join.” That is, when things are disjointed, there is lack of harmony and well being. When they are joined together, there is both. — Wuest, page 24.
Grace and peace come from the Father and the Son, but by the Spirit.
The recipients of this letter were already saved — saints — so the grace here is grace for living and the peace is peace of God, not peace with God.
Paul wrote Ephesians around A.D. 64 while he was in prison in Rome. It was carried to Ephesus by Tychicus, who also carried Paul’s letters to Colossi and Philemon.
Ephesus was the queen city of Asia Minor, situated about three miles from the Aegean Sea on the Cayster River, and had a population of about 340,000. It was the capital of the proconsular province of Asia and was one of the most important cities visited by the Apostle Paul. Ephesus was noted for the Great Temple of Diana (Artemis), and open-air theater seating 25,000, a magnificent stadium, and the shrine of Serapis (an Egyptian divinity). Ephesus was famous for its rich culture: Oriental religion, Greek philosophy, Roman government and worldwide commerce.
At the close of his second missionary journey, Paul made a brief visit to Ephesus, left Priscilla and Aquila there to work in his absence, and promised to return (Acts 18:19-21). Apollos spent some time there (Acts 18:24-28). On his third missionary journey, Paul remained in Ephesus for about three years evangelizing the city and the surrounding region. On his last voyage to Jerusalem, Paul met the elders of Ephesus at Miletus (Acts 20:17-38). — King James Bible Commentary, page 1560.
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The oldest and most reliable Greek manuscripts do not have the words “which are at Ephesus.” However, the great majority of Greek manuscripts do include the words “in Ephesus,” and there are no Greek manuscripts which include the name of any other city. In Colossians 4:16, Paul mentions “the epistle from Laodicea.” Perhaps the autograph copy had a blank space in Ephesians 1:1, and since most of the manuscripts were copies of the letter sent to Ephesus, it came to be known as the Epistle to the Ephesians. No doubt it was a general or circular letter for the churches of Asia Minor. The letter lacks a personal tone; there are no personal greetings and no personal references. — King James Bible Commentary, page 1560.
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It’s great subject is “the mystery” referred to in Romans 16:25. It had been kept secret since the world began; not made known to the sons of men (Ephesians 3:5); hidden in God (Ephesians 3:9); never revealed in the Scriptures but communicated to the apostle by Christ Himself (Ephesians 3:3). This great mystery, i.e., “secret” is that of the “new man” (Ephesians 2:15), above all heavens, “the one body” of which Christ is the Head, and an election taken out of the earth and separated from it, the members. This “new man” must not be confounded with the earthly kingdom which is to be composed of all people, as foretold in the Scriptures (Genesis 12:3; Romans 15:8-12) in union with and under the head-ship of Israel. — Williams, page 919
The resources I am using for this study are:
In the Heavenlies: Practical Expository Addresses on the Epistle to the Ephesians, by H.A. Ironside. (1937) Loizeaux Brothers, Publishers, New York, New York
Paul’s Epistle to the Ephesians, by Paul M. Sadler (1999) Berean Bible Society, Germantown, Wisconsin
Ephesians and Colossians in the Greek New Testament, by Kenneth S. Wuest (1953) Wm. B. Eerdmans Publishing Company, Grand Rapids, Michigan
Complete Bible Commentary, by George Williams
King James Bible Commentary (1983) Thomas Nelson, Nashville, Tennessee
12 When I send Artemas to you, or Tychicus, be diligent to come to me at Nicopolis, for I have decided to spend the winter there.
13 Send Zenas the lawyer and Apollos on their journey with haste, that they may lack nothing.
14 And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful.
15 All who are with me greet you. Greet those who love us in the faith. Grace be with you all. Amen.
Tychicus (v.12) — Tychicus was a native of the province of Asia and perhaps of Ephesus, Acts 20:4. He accompanied Paul on his return from his third journey, and Paul gave a high commendation of him in Ephesians 6:21 and Colossians 4:7. That he was a companion of the apostle in his imprisonment we may gather from 2 Timothy 4:12. If he was sent to Ephesus at this time, Artemas may have been the one sent to Crete. — Vine, page 247.
be diligent (v.12) = do your best — translated “study” in 2 Timothy 2:15 in the KJV
lawyer (v.13) — probably an expert in Mosaic law
Verse 14 may refer to the types of careers that Christians choose, or to individual works that they do as opportunity arises, or to giving to those in ministry (such as Zenas and Apollos in v.13).
maintain (v.14) = give attention to
8 This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men.
9 But avoid foolish disputes, genealogies, contentions, and strivings about the law; for they are unprofitable and useless.
10 Reject a divisive man after the first and second admonition,
11 knowing that such a person is warped and sinning, being self-condemned.
This is a faithful saying (v.8) — referring back to verses 4-7
affirm (v.8) = assert strongly
constantly (v.8) — not “continually,” but “uniformly, steadfastly”
be careful (v.8) = ponder thoughtfully and purposely, consider
maintain (v.8) = be forward in, give attention to, occupy themselves with
good (v.8) = kalos = honorable, fair, virtuous
The things to avoid (v.9) are also mentioned to Timothy in 1 Timothy 1:4-7; 1 Timothy 6:4 and 2 Timothy 2:23. These things must have already become a widespread problem in the early church.
foolish (v.9) = dull, sluggish, stupid
vain (v.9) = aimless, without result
divisive man (v.10) = lit. “to take, to take for one’s self, to choose, prefer” — factious, opinionated, self-willed — so, one who refuses to accept sound doctrine as revealed in Scripture and taught by Paul (and Titus) and prefers to choose for himself what he is to believe
A heretical [divisive] man was, and is, one who strikes out on a line of his own choosing and causes strife, faction and division in an assembly. The meaning therefore, is that of causing divisions rather than that of holding false doctrine, though the latter is frequently involved. — Vine, page 247
warped (v.11) = twisted — a medical term for a sprained joint
self-condemned (v.11) — He cannot plead ignorance; through hardness of heart he persists in his course of sin (he goes on sinning); the existence of the party spirit arising from his influence, renders him self-condemned. — Vine, page 247
4 But when the kindness and the love of God our Savior toward man appeared,
5 not by works of righteousness which we have done, but according to His mercy He saved us, through the washing of regeneration and renewing of the Holy Spirit,
6 whom He poured out on us abundantly through Jesus Christ our Savior,
7 that having been justified by His grace we should become heirs according to the hope of eternal life.
God’s kindness and love (v.4) are in contrast with the “hateful, and hating one another” (v.3) of our sin natures
kindness (v.4) = goodness in action, imparting benefit
love … toward man (v.4) — one word in Greek, philanthropia, from phileo “be fond of, show affection to” and anthropos “man”
not by works of righteousness (v.5) = lit. “not out of works in righteousness” (Vine) or “not by works, those in the sphere of righteousness” (Wuest)
righteousness (v.5) — Paul is using the term “righteousness” in its classical sense, to merit salvation by the performance of deeds done in the sphere of righteousness as conceived of by the pagan Greeks. He uses the word in a like sense in Romans 5:7, “For scarcely for a righteous man will one die,” namely, a man who lives an outwardly moral, respectable, upright life. — Wuest, page 199
we (v.5) — emphasized in Greek — “we, ourselves”
according to (v.5) — gives the sense of “dominated,” “controlled” — God was controlled by His mercy
regeneration (v.5) = to become again — a new birth
The word “again” [in “to become gain” or “regeneration”] is anothen, “the repetition of an act, the repeated act having the same source as the first act.” The source of the repeated act, namely, regeneration, is the Holy Spirit. The repeated act is the impartation of divine life to the believing sinner. The source of the first act is the Holy Spirit, and the act was that of the impartation of divine life to Adam in his creation (Genesis 2:7). — Wuest, pages 199-200.
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Here we have one of those figures of speech in which one thing is spoken of in two ways. “The washing of regeneration” and the “renewing of the Holy Spirit” are one and the same operation. And in the next verse we have another figure of speech, in which the Holy Spirit is spoken of as being “shed on us abundantly through Jesus Christ our Savior,” i.e., through the finished work of Christ the Holy Spirit washes, or cleanses, us thoroughly. Or, again, as 1 Corinthians 6:11 puts it, “Ye are washed … by the Spirit of our God.” and thus, “being justified by His [God’s] grace” we are “made heirs according to the hope of eternal life” (Titus 3:7). — Stam, page 292.
poured out (v.6) — tense indicates an act done once and fulfilled
1 Remind them to be subject to rulers and authorities, to obey, to be ready for every good work,
2 to speak evil of no one, to be peaceable, gentle, showing all humility to all men.
3 For we ourselves were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful and hating one another.
The instructions in these verses were given in light of the Cretans natural tendencies to be “liars, evil beasts, lazy gluttons” (Titus 1:12-13).
remind (v.1) = cause to remember
to be subject (v.1) — tense indicates an action done willingly and not by force
rulers (v.1) = first in a series, first place — the top authorities
authorities (v.1) — delegated authorities
ready for every good work (v.1) — Not only are we to take our places under our rulers, so far as government is concerned, but we are to be “ready to every good work” which they may assign to us.
The instructed and faithful Christian, therefore, will not incite others to rebellion. He will not take it upon himself to choose which laws he should obey and which he should not. Indeed, he will at times even subject himself to laws that are oppressive and unjust.
And certainly he will not be a slanderer, or a brawler, but will be “gentle, showing all meekness to all men” (v.2).
There is only one exception to this path of subjection, and exception which is latent in the command itself, namely, that since it is God, the Ruler of all, who commands us to be subject to our earthly rulers, we must not subject ourselves to them if they demand from us disobedience to God. We have an example of this in Acts 4:18-20; 5:28-29.
True Christians, then, will be the best citizens — and the best neighbors. They will uphold law and order and will promote respect for those in authority. They are not only saved by grace, but will show grace even to those who oppress and injure them. — Stam, pages 289-290.
speak evil (v.2) = Greek blasphemeo, English”blaspheme”
to be peaceable (v.2) = not contentious, abstaining from fighting
gentle (v.2) = sweet reasonableness, being satisfied with less than your due
all humility (v.2) — “all” is emphasized in the Greek
The scriptural praotes [humility, meekness] is not in man’s outward behavior only; not yet in his relations to his fellow-men; as little in his mere natural disposition. Rather is it an inwrought grace of the soul; and the exercises of it are first and chiefly toward God (Matthew 11:29; James 1:21). It is that temper of spirit in which we accept His dealings with us as good, and therefore without disputing and resisting; it is closely linked with tapeinophrosune (humility), and follows directly upon it (Ephesians 4:2; Colossians 3:12); because it is only the humble heart which is also the meek; and which, as such, does not fight against God, and more or less struggle and contend with Him. This meekness, however, being first of all meekness before God, is also such in the face of men, even of evil men.
He that is meek indeed will know himself a sinner among sinners and this knowledge of his own sin will teach him to endure meekly the provocations with which they may provoke him and not withdraw himself from the burdens which their sin may impose (Galatians 6:1; 2 Timothy 2:25; Titus 2:2). — Wuest, page 198
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we ourselves (v.3) — The King James translators were correct in rendering the Greek heemis (“we”) by the words “we ourselves” here, for the word is emphatic in the Greek. As we witness, and sometimes experience, the injustice and oppression of our rulers we must point the finger at ourselves, acknowledging that “we ourselves” were once guilty sinners in the sight of a holy God and have been saved only because of “the kindness and love of God our Savior toward man” (v.4).
As Ephesians 2:3-7 has it, we were “the children [lit. full-grown sons] of disobedience” and therefore “by nature the children [lit. born ones] of wrath, even as others.” — Stam, page 290.
foolish (v.3) = without understanding, especially of spiritual things
disobedient (v.3) = uncompliant, unable to persuade
serving (v.3) = rendering a slave’s obedience
living (v.3) = to pass the time
11 For the grace of God that brings salvation has appeared to all men,
12 teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age,
13 looking for the blessed hope and glorious appearing of our great God and Savior Jesus Christ,
14 who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.
15 Speak these things, exhort, and rebuke with all authority. Let no one despise you.
grace (v.11) — In the ethical terminology of the Greek schools, charis implied a favor freely done, without claim or expectation of return, and finding its only motive in the bounty and free-heartedness of the giver. But in pagan Greece, this favor was always conferred upon a friend, not upon an enemy. When charis is taken over into the terminology of the New Testament, it takes an infinite leap forward, and acquires an added meaning which it never had in pagan Greece, for the favor God did at Calvary’s Cross, He did, not for a race that loved Him but which hated Him. Thus, in the N.T., charis refers to an act that is beyond the ordinary course of what might be expected and is therefore commendable. All the human race could rightfully expect would be condign punishment for its sins. But it is offered mercy from the Judge who stepped down from His judgment throne in Glory, to take upon Himself the guilt and penalty of human sin, thus satisfying His justice and making it possible to bestow mercy on the basis of justice satisfied upon a hell-deserving sinner who puts his faith in the Savior who died for him. — Wuest, pages 193-194.
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Grace has appeared (v.11); glory will appear (v.13). Grace disciplines the believer as to his conduct while waiting for the glory which in its turn is to crown him. — Williams, page 967.
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all men (v.11) — It is generally — and correctly — agreed that the Greek epiphaneia in this passage connotes a conspicuous or illustrious appearing, a shining forth, and that the phrase “all men” therefore does not signify each individual singly, but all men collectively; all mankind. But few can quite believe that under Paul’s ministry the gospel of God’s grace shone forth to all mankind, that is proclamations ever became world-wide in its scope. They conclude, therefore, that Paul could not have meant this in Titus 2:11; that he must have meant only that the grace of God, bringing salvation for all, had appeared. This problem seems to have troubled many translators of this passage, for Bible translators have never been in agreement as to its true meaning.
It is significant that the three terms employed in the so-called “great commission: to indicate its world-wide scope, are also used in Paul’s epistles in connection with his ministry. Only, whereas the twelve never got to “all nations,” “all the world,” or “all creation” with their message, Paul did with his, either directly or indirectly.
In closing his Epistle to the Romans the apostle says: Now to Him that is of power to establish you according to my gospel, and the preaching of Jesus Christ according to the revelation of the mystery, which was kept secret since the world began. But now is made manifest, and by the Scriptures of the prophets (Lit. prophetic writings, i.e., his own writings, for he clearly refers to “my gospel,” explaining that it had been “kept secret” and was only “now made manifest.”) according to the commandment of the everlasting God, MADE KNOWN TO ALL NATIONS for the obedience of faith” (Romans 16:25-26).
And to the Colossians he writes concerning “the truth of the gospel“; WHICH IS COME UNTO YOU, AS IT IS IN ALL THE WORLD; and bringeth forth fruit, as it doth also in you …” (Colossians 1:6).
“… which ye have heard, and WHICH WAS PREACHED TO EVERY CREATURE WHICH IS UNDER HEAVEN [ALL CREATION UNDER HEAVEN]; wherof I Paul am made a minister” (Colossians 1:23).
We do not deny that to those addressed “all the world” would doubtless mean all the known world, and “all creation” would likewise mean all creation as they knew it. But the point is that whatever these three phrases mean in the so-called “great commission” they must also mean in these statements by Paul, for the terms are exactly identical in the Greek.
We have seen how the twelve did not get their message to “all nations,” “all the world” or “all creation,” because, on the one hand Israel rejected it and on the other hand God had a secret purpose to unfold. But Paul, to whom this secret purpose was revealed, says he did get his God-given message to “all nations,” “all the world” and “all creation.”
Whereas the twelve never got beyond their own nation in carrying out their commission, it is written of Paul that during his stay at Ephesus “all they which dwelt in Asia [a province of Asia Minor] heard the word of the Lord Jesus” (Acts 19:10). To the Romans he writes: “From Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ” (Romans 15:19), and speaks of his plans to go to Spain (Romans 15:24), plans which may well have been accomplished between his two imprisonments. Even of his helpers it was said: “These that have turned the world upside down are come hither also” (Acts 17:6). And to the Romans again, he says: “Your faith is spoken of throughout the whole world” (Romans 1:8). — Stam, pages 265, 269-270.
teaching (v.12) = training (children) — training by way of discipline and instruction
denying (v.12) = renouncing
ungodliness (v.12) = lack of piety or reverence toward God
worldly (v.12) = having the character of this present age
age (v.12) — [Age] is aion which is defined as “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 constitute 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.” Christians live in this atmosphere. We breathe it. It confronts us wherever we go. It seeks our destruction. It is pernicious. It surrounds us like the air we breathe. We take it in unconsciously like every breath of air we breathe. We must therefore be well supplied with an inner antidote which will counteract its evil tendencies, the fullness of the Holy Spirit, the Word of God, a godly life, and the upward look for the coming of the Lord Jesus. — Wuest, page 194.
soberly (v.12) — forms of this work appear in this chapter in verse 2 (temperate), 5 (discreet) and 6 (sober-minded)
soberly (v.12) toward ourselves, righteously toward others, godly toward God.
looking (v.13) = expecting eagerly with certainty of fulfillment
the blessed hope and glorious appearing (v.13) — the two phrases share a single article in Greek, indicating that they refer to the same thing
blessed (v.13) = prosperous
appearing (v.13) = Greek epephaneia, English “epiphany” — shining forth
our great God and Savior Jesus Christ (v.13) — the two titles share a single article in Greek, indicating that both refer to Jesus Christ
gave Himself (v.14) — His death on the cross
for (v.14) = for the sake of, in behalf of, instead of
redeem (v.14) = release by paying a ransom
His own special (v.14) — “Peculiar” [special] is periousion, from the participle of perieinai, “to be over and above.” It also means, “possessed over and above,” that is, “specially selected for one’s own; exempt from ordinary laws of distribution.” It refers therefore to a private possession. The word “peculiar” is from peculium, “a private purse, a special acquisition of a member of a family distinct from the property administered for the good of the whole family.” Thus, Christians are the private possession of God. — Wuest, page 196
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zealous (v.14) — The word rendered zealous is really a noun which in ordinary circumstances denoted an uncompromising partisan. “Zealots” was a term applied to an extreme section of the Pharisees. To this party a disciple named Simon had belonged (Luke 6:15; Acts 1:13). That which was an overwhelming passion in the Jewish sect, should find a corresponding but higher zeal on our part in the fulfillment of that which is beneficial and helpful to others, as guided by the Holy Spirit. — Vine, page 243
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Wuest’s translation — For the grace of God bringing salvation, appeared to all men, instructing us that denying impiety and worldly cravings, we should live discreetly and righteously and piously in the midst of this present age, expectantly looking for the blessed hope, even the appearing of the glory of our great God and Savior, Jesus Christ, who gave Himself on our behalf in order that He might set us free from all lawlessness, and purify to Himself a people of His own private possession, zealous of good works. These things be constantly speaking and exhorting; and be rebuking with authority. Let no one despise you. — Wuest, page 196.
