Ephesians Chapter 1
Introduction to the Epistle to the Ephesians
A Graduate-Level Expositional Overview
I. Authorship and Setting
The Epistle to the Ephesians was written by the Apostle Paul, a servant and apostle of Jesus Christ by the will of God (Ephesians 1:1). Paul identifies himself in accordance with divine appointment, not by human ambition. He is writing during his first Roman imprisonment (circa A.D. 60–62), where he was under house arrest, yet free to receive visitors and send correspondence (Acts 28:30–31).
The city of Ephesus, located in the Roman province of Asia (modern-day Turkey), was a center of commerce, religion, and pagan spirituality. Known for its magnificent Temple of Artemis (Diana)—one of the Seven Wonders of the Ancient World—the city was steeped in idolatry, magic, and mysticism. The temple was 418 feet long, 239 feet wide, and supported by 127 marble columns, each 56 feet tall. Ephesus also featured the largest theater in the Greco-Roman world, seating 50,000 people, and was a cultural and spiritual powerhouse.
Paul spent over three years in Ephesus (Acts 20:31), longer than anywhere else during his missionary journeys. It became the hub of early Christianity in Asia Minor, with connections to the seven churches of Revelation (Revelation 2–3).
II. Occasion and Purpose
Ephesians is one of Paul’s Prison Epistles, along with Philippians, Colossians, and Philemon. It was likely delivered by Tychicus (Ephesians 6:21), who also carried the letter to the Colossians (Colossians 4:7–9). Interestingly, some of the earliest Greek manuscripts omit the phrase "in Ephesus" (Ephesians 1:1), suggesting it may have been a circular or encyclical letter intended for distribution among multiple churches throughout Asia Minor.
Unlike other epistles, Ephesians contains no personal greetings or corrections of specific heresies or issues. Instead, it presents a majestic, transcendent theology of the Church universal—God’s eternal plan for the Body of Christ, drawn from eternity past and culminating in eternal glory.
III. Theological Themes
Paul presents a high, heavenly perspective—a divine blueprint of salvation history and ecclesiology, organized around the phrase “in Christ” (used 27 times). The epistle emphasizes positional truth—what believers are in Christ—and their responsibilities because of that position.
1. The Church: The Body of Christ
Ephesians reveals the Church as a mystery now unveiled (Ephesians 3:3–6), formed of both Jew and Gentile, united in one new man (Ephesians 2:15–16). Christ is the Head (Ephesians 1:22), and believers are His Body, Bride, Building, and Temple.
2. Spiritual Riches in Christ
Believers are described as blessed with all spiritual blessings in the heavenly places in Christ (Ephesians 1:3). The book reveals the believer’s:
Election (Ephesians 1:4),
Adoption (Ephesians 1:5),
Redemption (Ephesians 1:7),
Inheritance (Ephesians 1:11),
Sealing with the Holy Spirit (Ephesians 1:13).
These are not future promises but present possessions.
3. The Mystery of the Church Age
The dispensational structure of the book is clear, affirming a literal, futurist, and pre-millennial understanding. Paul refers to the dispensation of the fullness of times (Ephesians 1:10) and his unique role in administering the mystery of the Church (Ephesians 3:2).
4. Spiritual Warfare
Ephesians closes with the reality of cosmic conflict—a spiritual battle not against flesh and blood but against principalities and powers (Ephesians 6:12). The believer’s armor (Ephesians 6:13–18) is essential for standing firm in this present evil age.
IV. Literary Structure
The epistle is carefully structured in two major divisions:
Chapters 1–3: Doctrine – The Believer’s Wealth in Christ
The eternal plan of God (chapter 1)
The grace of God in salvation (chapter 2)
The mystery of the Church (chapter 3)
Chapters 4–6: Duty – The Believer’s Walk in Christ
Walking in unity (chapter 4)
Walking in love and light (chapter 5)
Walking in spiritual warfare (chapter 6)
Paul first establishes the theological foundation (orthodoxy), then moves to practical exhortation (orthopraxy). This balance between doctrine and duty is characteristic of Paul’s pastoral method.
V. Relevance and Application
The Epistle to the Ephesians stands as a doctrinal summit of the New Testament. It offers:
A vision of the Church beyond denominational boundaries
A roadmap of the believer’s spiritual identity
A call to maturity, unity, and holiness
A battle plan for spiritual warfare in the last days
In our postmodern age, where identity is distorted and truth is relativized, Ephesians reminds believers of their unshakable position in Christ, their inheritance in the heavenlies, and their mission as a people who walk worthy of their calling (Ephesians 4:1).
VI. Conclusion: Ephesians and the Heavenly Perspective
From eternity past to eternity future, Ephesians reveals God’s sovereign plan to glorify Himself through the Church, the Body of Christ. This is not merely a letter of personal encouragement—it is a divine manifesto of grace, election, unity, victory, and spiritual blessing.
It lifts the reader from the dust of daily struggles into the heavenly places—to behold their standing in Christ, secured by the Father, accomplished by the Son, and sealed by the Spirit.
God’s Ultimate Plan
A. Introduction to Paul’s Letter to the Ephesians
1. The Character and Themes of Paul’s Letter to the Ephesians
a. A Unique Epistle in the Pauline Canon
Paul’s letter to the Ephesians stands out among his writings due to its elevated scope and lack of direct corrective instruction. Unlike letters such as 1 Corinthians or Galatians—written in response to doctrinal error, division, or moral failure—Ephesians reads more like a doctrinal treatise or systematic theology, akin to the Book of Romans. It unfolds the eternal purposes of God, the nature of the Church, and the believer’s heavenly position in Christ.
This epistle is not merely pastoral or polemical; it is doxological and theological, a panoramic view of God’s redemptive plan from eternity past to eternity future. The Apostle Paul presents the believer as already seated with Christ in the heavenlies (Ephesians 2:6) and frames the Church not as an afterthought, but as central to God's eternal plan (Ephesians 3:10–11).
“And raised us up together, and made us sit together in the heavenly places in Christ Jesus,
that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus.”
— Ephesians 2:6–7, NKJV
i. The Praise of Scholars and Theologians
Throughout the centuries, Ephesians has been revered for its majestic tone and profound theological insight:
F.F. Bruce referred to it as “the crown of Paulinism” and “the quintessence of Pauline theology.”
Samuel Salmond called it “The Epistle of the Ascension”, noting its elevated view of Christ and the Church.
Charles Haddon Spurgeon declared, “The Epistle to the Ephesians is a complete body of divinity.” He observed that in chapter 1 we have doctrine, in chapter 2 the Christian experience, and in the latter chapters, the practical precepts of Christian living.
“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.”
— Ephesians 1:3, NKJV
ii. Ephesians as a Doctrinal Summit
Ephesians does more than summarize the major Pauline themes; it advances them. While Romans provides a systematic exposition of justification by faith, Ephesians presents the eternal perspective—God's cosmic plan to unite all things under Christ (Ephesians 1:10), to form the Church as His body (Ephesians 1:22–23), and to demonstrate His manifold wisdom to the heavenly hosts (Ephesians 3:10).
“...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.”
— Ephesians 1:10, NKJV
b. Romans and Ephesians: Individual vs. Corporate
Where Romans concentrates on the individual’s salvation and justification before God, Ephesians is primarily focused on the corporate identity of the Church—the body of Christ. Paul reveals the Church as a new creation, neither Jew nor Gentile, but one new man in Christ.
“...and that He might reconcile them both to God in one body through the cross, thereby putting to death the enmity.”
— Ephesians 2:16, NKJV
This is a divine solution to a universal problem. Unlike Marxist theory—which proposes a new society through economic restructuring—Paul presents a new society through spiritual regeneration in Christ. The Church becomes the instrument through which God's eternal wisdom and grace are revealed.
“...to the intent that now the manifold wisdom of God might be made known by the church to the principalities and powers in the heavenly places.”
— Ephesians 3:10, NKJV
c. The Colossians Connection
Ephesians and Colossians are often referred to as twin epistles, sharing similar language and structure. Both were written during Paul’s imprisonment in Rome (Acts 28:30), likely within a short span of each other. Yet while Colossians addresses a specific threat—likely proto-Gnosticism—Ephesians is a broader, more doxological letter, free from polemical aims.
As F.F. Bruce noted, Paul’s thoughts in Colossians on the preeminence of Christ over creation and the Church appear to blossom into a fuller, more panoramic theology in Ephesians. He transitions from combating heresy to casting God’s eternal vision for His Church.
“To me, who am less than the least of all the saints, this grace was given, that I should preach among the Gentiles the unsearchable riches of Christ,
and to make all see what is the fellowship of the mystery, which from the beginning of the ages has been hidden in God who created all things through Jesus Christ.”
— Ephesians 3:8–9, NKJV
d. Ephesians as a Revelation of the Deep Things of God
Paul’s words in 1 Corinthians 2:9–10 offer a fitting preface to Ephesians:
“But as it is written: ‘Eye has not seen, nor ear heard,
Nor have entered into the heart of man
The things which God has prepared for those who love Him.’
But God has revealed them to us through His Spirit. For the Spirit searches all things, yes, the deep things of God.”
— 1 Corinthians 2:9–10, NKJV
Ephesians is a revelation of those “deep things”—of God’s eternal purposes, the mystery of the Church, the spiritual riches available to the believer, and the believer’s warfare in the heavenly realm. It is the disclosure of what had previously been hidden—what Paul calls “the mystery” (Ephesians 3:3–5).
Ephesians 1:1–2 — The Apostolic Greeting and Doctrinal Preface
“Paul, an apostle of Jesus Christ by the will of God,
To the saints who are in Ephesus, and faithful in Christ Jesus:
Grace to you and peace from God our Father and the Lord Jesus Christ.”
— Ephesians 1:1–2, NKJV
1. “Paul, an apostle of Jesus Christ by the will of God...”
The epistle begins with a solemn and authoritative identification. Paul asserts his divine commission—not self-appointed nor delegated by human council—but ordained “by the will of God.”
a. Apostolic Authority
Paul uses the term “apostle” (apostolos, meaning “sent one” or “commissioned representative”) to establish both his role and his authority. Unlike general missionary service, apostolic office in the New Testament is unique, foundational, and non-repeatable (cf. Ephesians 2:20).
“Now therefore, you are no longer strangers and foreigners, but fellow citizens with the saints and members of the household of God,
having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone.”
— Ephesians 2:19–20, NKJV
Paul's calling came directly through a Christophany on the Damascus road (Acts 9), and he was confirmed as an apostle by revelation (Galatians 1:11–12). Thus, his instruction is not optional advice—it carries divine sanction.
2. “To the saints who are in Ephesus, and faithful in Christ Jesus:”
This portion of the salutation addresses the recipients of the letter.
a. “To the saints...”
The Greek word for “saints” (hagioi) means “set-apart ones.” This is not a reference to spiritual elites or posthumous veneration, but to all genuine believers. Every born-again Christian is sanctified in Christ positionally and called to grow in holiness progressively (cf. 1 Corinthians 1:2; Hebrews 10:10).
b. “...who are in Ephesus...”
Notably, some of the earliest Greek manuscripts, such as P46 and Codex Sinaiticus, omit the phrase en Ephesō (“in Ephesus”), leading many scholars to conclude that Ephesians was likely a circular epistle—intended to be read by multiple churches in Asia Minor. This would explain the lack of personal greetings, which are common in Paul’s more localized letters (cf. Romans 16).
Yet despite these textual variants, there is strong internal and historical evidence that this letter was first delivered to Ephesus, where Paul had ministered for three years (Acts 20:31). This city was a strategic center for the early church—a melting pot of Greek philosophy, Roman power, and pagan worship, especially of the goddess Artemis/Diana (Acts 19:27–28). Thus, this epistle stands as a manifesto for mature Christian doctrine and ecclesiology, fit for a flagship church.
c. “...and faithful in Christ Jesus:”
Paul praises them not only as “saints” but as faithful—full of faith and dependable in faithfulness. This double designation describes their positional sanctity and practical steadfastness.
The phrase “in Christ Jesus” is Paul's signature theological phrase, appearing over 25 times in Ephesians alone. It reflects the believer’s union with Christ—a central theme of the epistle. We are no longer “in Adam” (cf. Romans 5:12), but are now “in Christ,” and all spiritual blessings flow from that union.
3. “Grace to you and peace from God our Father and the Lord Jesus Christ.”
This greeting, though familiar, is deeply theologically loaded.
a. “Grace to you...”
Grace (charis) is the unmerited favor of God, the foundation of the gospel, and the only basis by which salvation is possible.
“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God.”
— Ephesians 2:8, NKJV
Grace must always come first in the divine order—only those who have received grace can walk in peace.
b. “...and peace...”
Peace (eirēnē) refers not merely to emotional calm, but to reconciliation with God and the end of hostility between the Creator and the sinner.
“Therefore, having been justified by faith, we have peace with God through our Lord Jesus Christ.”
— Romans 5:1, NKJV
In a Gentile-dominated city like Ephesus, where spiritual confusion and religious pluralism reigned, Paul opens his letter by reminding them of the only true source of lasting peace—reconciliation through Jesus Christ.
c. “...from God our Father and the Lord Jesus Christ.”
Paul places God the Father and the Lord Jesus Christ side by side as equal sources of grace and peace—an unmistakable assertion of Christ’s deity.
“I and My Father are one.”
— John 10:30, NKJV
“Grace, mercy, and peace will be with you from God the Father and from the Lord Jesus Christ, the Son of the Father, in truth and love.”
— 2 John 1:3, NKJV
This greeting reflects the Trinitarian rhythm of Pauline theology: the Father sends, the Son redeems, and the Spirit seals (cf. Ephesians 1:13–14).
Summary
In these first two verses, Paul affirms:
His apostolic authority by divine calling,
The saints' identity as holy and faithful in Christ,
The universal reach of the gospel message,
And the doctrinal depth of grace and peace that flow from the triune God.
Far from a mere formality, this greeting establishes the framework for the entire epistle—God’s eternal purpose in Christ and our union with Him, which results in divine blessing, spiritual authority, and victorious living.
B. The Work of the Triune God on Behalf of the Believer
1. Ephesians 1:3–6 – The Work of God the Father
The introduction to Paul’s epistle is one of the most profound theological openings in the entire New Testament. In the original Greek, Ephesians 1:3–14 is a single continuous sentence—a sweeping anthem of praise and doctrinal depth that acts like a theological overture, introducing the grand themes of redemption, election, adoption, and the believer’s position in Christ.
(Ephesians 1:3–6, NKJV)
“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,
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,
having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will,
to the praise of the glory of His grace, by which He made us accepted in the Beloved.”
a. "Blessed be the God and Father of our Lord Jesus Christ..."
Paul begins with doxology. The word “blessed” (Greek: eulogētos) means to speak well of, to glorify with reverence. God is the One who has already blessed us—past tense—with all spiritual blessings. Paul is not urging the Ephesians to beg for blessings, but to recognize and respond to what has already been granted.
“We are not sitting here, and groaning, and crying, and fretting... He has blessed us; and therefore we will bless Him.” — Charles Spurgeon
This recognition leads to worship, not anxiety. As A.T. Robertson noted, this phrase introduces a tone of certainty and assurance. The Father is not distant—He is the initiator of all redemptive blessings.
b. "...Who has blessed us with every spiritual blessing in the heavenly places in Christ..."
These are not material blessings, but spiritual blessings—those that are imperishable, eternal, and flowing from union with Christ. The phrase “in the heavenly places” (en tois epouraniois) points to the believer’s positional reality—already seated with Christ (Ephesians 2:6), already enriched with the resources of heaven.
“To feed on Christ is better than to have the best earthly food. To be an heir of God is better than being the heir of the greatest nobleman.” — Spurgeon
These blessings are:
Spiritual in nature: Pertaining to the Holy Spirit, not flesh and blood.
Heavenly in location: Beyond earthly decay.
Christ-centered in means: Only those “in Christ” receive them.
“For in Him dwells all the fullness of the Godhead bodily; and you are complete in Him...” — Colossians 2:9–10, NKJV
c. "...Just as He chose us in Him before the foundation of the world..."
Here Paul introduces the doctrine of election. This is not a cold, abstract decree—it is a loving choice made by the Father in Christ before time began. This act of choosing is gracious and sovereign, not based on our merit, but on God's eternal purpose.
“You did not choose Me, but I chose you and appointed you that you should go and bear fruit...” — John 15:16, NKJV
This truth, though often debated, should produce humility and security, not arrogance or presumption. The Father chose us in Him—not apart from Christ, but by virtue of union with Him.
“The name of Christ excludes all merit, and everything which men have of themselves.” — John Calvin
d. "...That we should be holy and without blame before Him in love..."
God’s choosing is not arbitrary; it is purposeful. The goal of election is not simply salvation from hell, but transformation into Christlikeness. The phrase “holy and without blame” (hagious kai amōmous) echoes the language of Levitical sacrifice—spotless offerings acceptable to God (Leviticus 1:3).
“Be holy, for I am holy.” — 1 Peter 1:16, NKJV
Yet, this holiness is not legalistic or self-generated. It is rooted in love, and it flows from God’s own heart. The phrase “in love” likely modifies the previous clause, emphasizing that holiness must be loving holiness, not ritualistic coldness.
e. "Having predestined us to adoption as sons by Jesus Christ to Himself..."
The word “predestined” (proorizō) means to mark out beforehand. Here, it refers to the Father's intention to place us into sonship. This is not a harsh decree, but a tender act of inclusion into God’s family.
“But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.” — John 1:12, NKJV
In Roman culture, adoption conferred full legal rights, inheritance, and status. When Paul uses this term, he emphasizes the believer’s new identity in the family of God—no longer strangers or orphans, but sons and heirs.
“The Spirit Himself bears witness with our spirit that we are children of God,
and if children, then heirs—heirs of God and joint heirs with Christ...” — Romans 8:16–17, NKJV
f. "...According to the good pleasure of His will..."
The motive behind God’s predestining grace is not man’s worth, but God’s will. His election and adoption flow from His delight, not from obligation. This underscores the doctrine of divine sovereignty—a Father who is both purposeful and pleased to act for His glory and our good.
“Our God is in heaven; He does whatever He pleases.” — Psalm 115:3, NKJV
g. "To the praise of the glory of His grace, by which He made us accepted in the Beloved."
All of this—election, adoption, and blessing—culminates in the praise of God’s glorious grace. The word “accepted” (echaritōsen) is the same root used of Mary in Luke 1:28: “Rejoice, highly favored one.” Every believer stands before God as highly favored because they are “in the Beloved”—that is, in Jesus Christ.
“This is My beloved Son, in whom I am well pleased.” — Matthew 3:17, NKJV
We are accepted because Christ is accepted.
This doctrine demolishes all grounds of self-righteousness. We are not accepted based on law, lineage, or labor—but by grace alone, through Christ alone, to the glory of God alone.
“It is as if one were to take a leper and change him into a lovely youth.” — Chrysostom
2. Ephesians 1:7–8 — The Work of God the Son
(Ephesians 1:7–8, NKJV)
“In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace
which He made to abound toward us in all wisdom and prudence.”
a. "In Him we have redemption through His blood..."
The phrase “In Him” continues the theme of union with Christ, introduced in verse 6 as “the Beloved.” All spiritual blessings—including redemption—are found exclusively in Christ. There is no salvation outside of Him, no alternative path to forgiveness.
The word “redemption” is translated from the Greek word apolutrōsis, meaning “to liberate by the payment of a ransom.” The imagery is that of a slave market, where the believer is purchased out of bondage—not merely pardoned, but set free. This liberation comes through His blood, pointing directly to the substitutionary, sacrificial death of Jesus Christ.
“And according to the law almost all things are purified with blood, and without shedding of blood there is no remission.”
— Hebrews 9:22, NKJV
“For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.”
— 1 Corinthians 6:20, NKJV
Not by Example, But by Death
Jesus did not redeem us by living sinlessly, nor merely by teaching truth. He redeemed us by dying in our place. It was not through His power, nor through His love alone, but through His blood—the full and final payment for sin.
“Observe, it is not redemption through His power, it is through His blood. It is not redemption through His love, it is through His blood.” — Spurgeon
Theological Clarification: “The Blood”
We do not hold to a superstitious or mystical view of the blood itself. The phrase “His blood” is a synecdoche—a figure of speech referencing the entirety of Christ’s atoning death on the cross. His blood was literal, but it signifies the entire sacrificial work of Christ in satisfying divine justice.
b. "...the forgiveness of sins, according to the riches of His grace..."
This forgiveness (aphesis) is a release, dismissal, or cancellation of debt. It is not partial or temporary—it is full and final. And it flows not from merit, but from the infinite wealth of His grace.
This is not a stingy grace, but a lavish, overflowing grace. It is “according to the riches of His grace,” not merely out of those riches. The distinction is crucial. A billionaire may give out of his wealth, but to give according to it is to give on a scale that reflects the full measure of his resources.
“If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”
— 1 John 1:9, NKJV
c. "...which He made to abound toward us in all wisdom and prudence."
God’s grace is not reckless. It is wise. The lavishness of this redemption is governed by divine wisdom (sophia) and prudence (phronēsis). These two words convey God’s understanding both of eternal purposes and practical outcomes. His grace is extravagant, but it is also intentional and discerning.
God knew exactly what He was doing when He redeemed guilty sinners. His grace does not ignore justice—it satisfies it. Redemption is not only generous, it is brilliant.
3. Ephesians 1:9–12 — The Mystery of His Will
(Ephesians 1:9–12, NKJV)
“Having made known to us the mystery of His will, according to His good pleasure which He purposed in Himself,
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.
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,
that we who first trusted in Christ should be to the praise of His glory.”
a. "Having made known to us the mystery of His will..."
This mystery (mystērion) refers to a sacred secret now revealed. In the New Testament, a “mystery” is not unknowable, but formerly hidden truth now disclosed by divine revelation. God has made known to us His eternal purpose in Christ—something that angels longed to understand (1 Peter 1:12).
This is not speculative theology. It is the revealed purpose of God, made known through His apostles and prophets (cf. Ephesians 3:5). And it was “according to His good pleasure”—His own internal delight—not due to pressure, obligation, or reaction.
b. "...that in the dispensation of the fullness of the times..."
The word dispensation (oikonomia) means stewardship, administration, or divine arrangement. It refers to God’s management of redemptive history. The “fullness of the times” (plerōma tōn kairōn) refers to the divinely appointed climax of history—when God will bring all things to their proper end under Christ’s lordship.
“But when the fullness of the time had come, God sent forth His Son...”
— Galatians 4:4, NKJV
c. "...He might gather together in one all things in Christ..."
The verb “gather together” (anakephalaiōsasthai) means “to sum up, to unify, to bring under one head.” It was used in accounting for totaling a column. In the same way, Christ is the sum total of all things. History has a goal—and that goal is the exaltation and reunification of everything in Christ.
This includes:
Things in heaven (angelic beings, spiritual realities),
Things on earth (redeemed creation, believing humanity).
This is the final resolution to the fragmentation brought by sin. Everything will be unified, either through Christ as Savior or Judge.
“For it pleased the Father that in Him all the fullness should dwell, and by Him to reconcile all things to Himself...”
— Colossians 1:19–20, NKJV
d. "In Him also we have obtained an inheritance..."
The phrase may be rendered as either:
We have obtained an inheritance, or
We have been made an inheritance.
Both are theologically rich. We receive an inheritance in Christ (Romans 8:17), and we are Christ’s inheritance (Ephesians 1:18). This underscores the believer’s immense value to God and the unshakable certainty of our eternal future.
e. "...Being predestined according to the purpose of Him who works all things according to the counsel of His will..."
Here we find a threefold progression in God’s redemptive strategy:
Purpose – God’s objective and intention.
Counsel – His divine deliberation, wisdom, and planning.
Will – His sovereign determination and action.
God is not reactive. He works all things—ta panta—not just some things, but all things—according to His predetermined will. This affirms divine sovereignty over history, redemption, and even individual lives.
“Our God is in heaven; He does whatever He pleases.”
— Psalm 115:3, NKJV
f. "That we who first trusted in Christ should be to the praise of His glory..."
The “we” here refers to Jewish believers, the first to trust in the Messiah. Paul shifts to “you also” in verse 13 to reference Gentile believers, showing that both are now part of one new body in Christ (Ephesians 2:14–16).
The purpose of it all—our election, redemption, inheritance, and union with Christ—is “to the praise of His glory.” God’s ultimate goal is the manifestation of His character through His people.
4. Ephesians 1:13–14 — The Work of the Holy Spirit
(Ephesians 1:13–14, NKJV)
“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,
who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.”
a. "In Him you also trusted, after you heard the word of truth..."
While election is sovereign and predestined (Ephesians 1:4–5), human responsibility is not negated. Paul clearly states the sequence of saving faith:
The Ephesians heard the word of truth,
They believed the gospel of salvation,
Then they were sealed with the Holy Spirit.
God’s choice never bypasses human volition. His eternal plan is carried out through the preaching of the gospel and the response of the hearer. The term “the word of truth” refers specifically to the gospel message—that Christ died for our sins, was buried, and rose again (1 Corinthians 15:3–4).
“So then faith comes by hearing, and hearing by the word of God.”
— Romans 10:17, NKJV
b. "...you were sealed with the Holy Spirit of promise"
This seal is not merely symbolic—it is spiritual, legal, and eternal. In antiquity, a seal served multiple functions:
It authenticated ownership
It guaranteed protection
It secured confidentiality or preservation
The Holy Spirit’s sealing of the believer includes:
Ownership: We belong to God (2 Timothy 2:19).
Security: Our salvation is divinely protected (Ephesians 4:30).
Authenticity: It testifies that we are truly His (Romans 8:16).
“Nevertheless the solid foundation of God stands, having this seal: ‘The Lord knows those who are His.’”
— 2 Timothy 2:19, NKJV
Not an Emotion — A Person
This sealing is not a mystical sensation or emotional high. As Gaebelein rightly notes, “The seal is the Holy Spirit Himself.” The believer's assurance comes not from feeling saved, but from the indwelling Person of the Spirit, who marks the soul as God’s own.
c. "Having believed, you were sealed..."
The sealing is subsequent to belief, not prior. The order is critical:
No one is sealed before they trust Christ.
Belief is the human response to the gospel; sealing is the divine confirmation.
To demand sealing or assurance before believing is to treat God’s word as untrustworthy, requiring a sign before faith. But true faith takes God at His word and then experiences the sealing of the Spirit as confirmation.
“For sealing there are needed the softened wax; the imprint of the beloved face; the steady pressure.” — F.B. Meyer
d. "...the Holy Spirit of promise, who is the guarantee of our inheritance..."
The word guarantee (arrabōn) means a down payment or earnest—a legal pledge that the full transaction will be completed. It is used in the New Testament only of the Holy Spirit (cf. 2 Corinthians 1:22; 5:5). He is the first installment of our final glorification—our guarantee that God will complete what He began.
“Being confident of this very thing, that He who has begun a good work in you will complete it...”
— Philippians 1:6, NKJV
e. "Until the redemption of the purchased possession..."
The believer has already been redeemed spiritually, but the final phase of redemption—our bodily resurrection and glorification—is still future. The Holy Spirit seals us until that day (cf. Romans 8:23; Ephesians 4:30). We are God's purchased possession, bought with the blood of Christ (1 Corinthians 6:20), and one day we will be fully transformed.
“...waiting for the adoption, the redemption of our body.”
— Romans 8:23, NKJV
f. "To the praise of His glory."
As in verses 6 and 12, the final note of this doctrinal section is worship. The triune plan of salvation—initiated by the Father, accomplished by the Son, and applied by the Spirit—exists for the praise of God’s glorious grace. Redemption exalts God alone, leaving no room for human boasting (cf. Ephesians 2:8–9).
C. Paul’s Prayer in Light of God’s Ultimate Plan and the Work of the Triune God
1. Ephesians 1:15–16 — Paul’s Statement of Thanksgiving and Prayer
(Ephesians 1:15–16, NKJV)
“Therefore I also, after I heard of your faith in the Lord Jesus and your love for all the saints,
do not cease to give thanks for you, making mention of you in my prayers.”
a. "After I heard of your faith in the Lord Jesus and your love for all the saints..."
Paul rejoices at hearing of two distinct evidences of grace:
Faith in the Lord Jesus (vertical relationship),
Love for all the saints (horizontal relationship).
These two marks—faith and love—are the true fruit of those who have been blessed, redeemed, and sealed.
“By this all will know that you are My disciples, if you have love for one another.”
— John 13:35, NKJV
“If someone says, ‘I love God,’ and hates his brother, he is a liar...”
— 1 John 4:20, NKJV
Paul does not mention their love for God here. Why? Because love for others is the visible, verifiable expression of love for God (cf. 1 John 4:21). Anyone can claim to love God, but it is love for the brethren that authenticates that claim.
b. "Do not cease to give thanks for you..."
Paul responds with unceasing gratitude. He views the believers in Ephesus as living proof of the Triune God’s saving work. Thanksgiving was not an occasional act for Paul—it was his spiritual reflex whenever he thought of those in Christ.
c. "Making mention of you in my prayers..."
Paul was not only a theologian and missionary—he was also a man of deep prayer. His apostolic ministry was sustained not just by preaching, but by intercession.
“Whether a minister shall do more good to others by his prayers or preaching, I will not determine, but he shall certainly by his prayers reap more comfort to himself.” — John Trapp
This echoes his consistent habit of remembering believers in his prayers:
Romans 1:9 – “...without ceasing I make mention of you always in my prayers.”
1 Thessalonians 1:2 – “We give thanks to God always for you all, making mention of you in our prayers.”
Philemon 1:4 – “I thank my God, making mention of you always in my prayers.”
Ephesians 1:17–23 — Paul’s Prayer for Spiritual Insight and a Glimpse of Christ's Supremacy
2. Ephesians 1:17 — The Prayer to Know God
“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,”
— Ephesians 1:17, NKJV
a. "That the God of our Lord Jesus Christ, the Father of glory..."
Paul begins his intercessory petition by invoking God the Father, whom he designates as both the God of our Lord Jesus Christ and the Father of glory. This dual designation reveals both relationship and majesty:
“The God of our Lord Jesus Christ” points to the incarnate humility of Christ and His submission in the economy of redemption.
“The Father of glory” underscores God’s essential nature as the source and radiance of all glory, reflecting the Shekinah glory of the Old Testament (cf. Exodus 24:17; Psalm 24:7–10).
b. "...may give to you the spirit of wisdom and revelation..."
This refers not to a second blessing or mystical experience, but to the illumination of the Holy Spirit, who grants believers insight into spiritual truth (cf. John 16:13; 1 Corinthians 2:10–14). The Spirit brings:
Wisdom (sophia): The application of divine truth.
Revelation (apokalypsis): The unveiling of truth already given in Christ and His Word.
This is a prayer for experiential comprehension—not new revelation, but a deeper grasp of what has already been revealed.
c. "...in the knowledge of Him."
The aim is clear: knowing God. The Greek word for “knowledge” here is epignōsis, denoting a full, deep, personal knowledge, not merely intellectual data. This echoes Jeremiah’s prophecy:
“Let not the wise man glory in his wisdom… But let him who glories glory in this, that he understands and knows Me…”
— Jeremiah 9:23–24, NKJV
Application:
True Christian maturity is not measured by charisma or accomplishments but by intimate familiarity with the triune God. This is what Charles Spurgeon called “the loftiest science… the proper study of God’s elect is God.”
3. Ephesians 1:18–19a — Enlightenment to Grasp God’s Gifts
“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,
and what is the exceeding greatness of His power toward us who believe,”
— Ephesians 1:18–19a, NKJV
a. "The eyes of your understanding being enlightened..."
Literally, “the eyes of your heart” (kardia)—not the seat of emotion in biblical terms, but the center of thought, will, and moral discernment. Paul prays for a supernatural awakening in their inner man, not mere cognition.
“Open my eyes, that I may see wondrous things from Your law.”
— Psalm 119:18, NKJV
b. "That you may know what is the hope of His calling..."
This refers to the future-oriented certainty believers possess due to God’s effectual call (Romans 8:30). The “hope” (elpis) is not wishful thinking, but confident expectation:
The resurrection of the body,
Our glorification with Christ,
Eternal life in His presence.
This is not our calling of God, but God’s calling of us. The security and certainty of this calling is meant to stabilize the believer in times of affliction (cf. 2 Thessalonians 2:14).
c. "What are the riches of the glory of His inheritance in the saints..."
Remarkably, this is not a reference to our inheritance in God (cf. 1 Peter 1:4), but to God’s inheritance in us—that is, the church is God’s treasure. This hearkens back to Deuteronomy:
“For the Lord’s portion is His people; Jacob is the place of His inheritance.”
— Deuteronomy 32:9, NKJV
The saints are God’s prized possession, His purchased possession (cf. Ephesians 1:14), sanctified and secured by the blood of His Son.
d. "What is the exceeding greatness of His power toward us who believe..."
Paul highlights the immeasurable magnitude (hyperballōn megethos) of God’s resurrection power at work in believers. This is not hypothetical—this power is actively toward (eis) us. Sadly, many Christians are unaware or unbelieving of this present spiritual reality.
Spurgeon exhorted:
“The very same power which raised Christ is waiting to raise the drunkard from his drunkenness... to raise the Sadducee from his unbelief.”
4. Ephesians 1:19b–21 — Christ’s Resurrection and Exaltation
“...according to the working of His mighty power
which He worked in Christ when He raised Him from the dead
and seated Him at His right hand in the heavenly places,
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.”
— Ephesians 1:19b–21, NKJV
a. "According to the working of His mighty power..."
The resurrection of Christ is the paradigm of God’s power. The same Spirit who raised Jesus (Romans 8:11) is now at work in those who believe. The resurrection is not merely historical—it is transformational.
b. "Seated Him at His right hand..."
This is a reference to Christ’s ascension and enthronement (Psalm 110:1). To be seated at the right hand signifies:
Honor (cf. Hebrews 1:3),
Authority (cf. 1 Peter 3:22),
Completion (His redemptive work is finished).
He reigns even now in the heavenly places (epouraniois), the unseen realm of angelic and spiritual powers.
c. "Far above all principality and power and might and dominion..."
This establishes Christ’s supremacy over every tier of the spiritual hierarchy—both angelic and demonic. This same language is echoed in Ephesians 6:12.
“We do not wrestle against flesh and blood, but against principalities, against powers...”
— Ephesians 6:12, NKJV
No name, being, or power—past, present, or future—can rival Christ. He is preeminent (Colossians 1:18).
5. Ephesians 1:22–23 — Christ’s Headship Over the Church
“And He put all things under His feet,
and gave Him to be head over all things to the church,
which is His body, the fullness of Him who fills all in all.”
— Ephesians 1:22–23, NKJV
a. "And He put all things under His feet..."
This quotation from Psalm 8:6 signifies total dominion, fulfilling God's original design in Genesis 1:26–28. All creation is subject to Christ—both the visible and invisible realms.
“You have put all things in subjection under his feet.”
— Hebrews 2:8, NKJV
b. "And gave Him to be head over all things to the church..."
Christ’s exaltation is not just cosmic—it is ecclesiological. God appointed Him as head over all things, for the benefit of the church. Christ rules the universe with the church’s good in view. This exalts the church’s dignity and Christ’s intimate relationship with her.
c. "Which is His body, the fullness of Him who fills all in all."
This is one of Paul’s most profound ecclesiological statements:
The church is Christ’s body—organically united to Him (cf. 1 Corinthians 12:12).
The church is the fullness (plērōma) of Him—not in that it completes Him ontologically, but that it is the vessel through which His presence is made manifest in the world.
He fills all in all—a phrase pointing to His omnipresence and sovereign reign (cf. Colossians 1:17; 2:9–10).
Conclusion: The Power and Position of Christ for the Believer’s Benefit
Paul’s prayer in Ephesians 1:17–23 moves from petition to praise, from prayer to proclamation. The same power that raised and exalted Christ is already active in believers. The exalted Christ is not distant—He is head of the church, and we are His body, the instrument of His glory.
