Systematic Bible Study

[GWH]

I think PT got distracted, so here we go again...

Moving along:

EPH 1:6, “to the praise of his glorious grace, which he has freely given us in the One he loves.”

“to the praise” harps back to v.3. “of his glorious grace” means for God’s praiseworthy (v.3) gift or favor,
which will be discussed in detail when we get to 2:8-10.

“which he has freely given us” stresses that grace is not earned or merited and implies that it is imputed or credited, as in v.4.

“in the One he loves” refers to the Anointed One or Messiah/Christ, and again we see divine love mentioned, as in v.5.
This is the fifth usage of the phrase "in/through Christ" in as many verses. Peter described Jesus as the Lord of all, whom God anointed with the holy Spirit and power” (ACTS 10:36-38).

“One” connoted God in Jewish scriptures ever since Moses wrote what is called the Shema (DT 6:4).

Comments?

 

[GWH]

11 Believers, do not speak against or slander one another. He who speaks [self-righteously] against a brother or judges his brother [hypocritically], speaks against the Law and judges the Law. If you judge the Law, you are not a doer of the Law but a judge of it. 12 There is only one Lawgiver and Judge, the One who is able to save and to destroy [the one God who has the absolute power of life and death]; but who are you to [hypocritically or self-righteously] pass judgment on your neighbor?

13 Come now [and pay attention to this], you who say, “Today or tomorrow we will go to such and such a city, and spend a year there and carry on our business and make a profit.” 14 Yet you do not know [the least thing] about what may happen in your life tomorrow. [What is secure in your life?] You are merely a vapor [like a puff of smoke or a wisp of steam from a cooking pot] that is visible for a little while and then vanishes [into thin air].

James 4: 11-14

Why do I sense you think the systematic study of Ephesians is bogging? :^)

It appears that you provide Scriptural support for PT & I agreeing to disagree respectfully and peaceably,
because we don't want this thread to become contentious as we try to clearly state our understanding
of the texts and field clarifying questions, leaving it to readers to compare contributors' posts and
draw their own conclusions about where and why we agree and disagree.

In terms of JM 4:11-14, we choose not to slander or judge believers for disagreeing about secondary laws and issues,
because there is only One Judge, who commands us to love one another. Who knows but that tomorrow we will have
an insight that will prompt us to see our error and agree with our brethren? Besides, life is short, and our opinions
will vanish into thin air before very long.

Thus we should humbly pray for the Lord's will to be done and do what we know we ought to do,
so that we will not be guilty of the sin of omission. (JM 4:15-17)

 

[PaulThomson]

Actually, what I just posted to Mem answers your question regarding adoption: We receive the Spirit of adoption (HS) and are credited with the perfection = righteousness of Christ at conversion when we first believe in God/Jesus, and those credited with Christ's righteousness will attain actual perfection when they are resurrected to heaven (PHP 3:10-16). I interpret what you said as indicating we agree.

(Now we await your commentary regarding EPH 1:5 :^)

I spoke to Eph 1:5. Did you mean Eph 1:6?

 

[kqr_anointed]

20 Now to Him who is able to [carry out His purpose and] do superabundantly more than all that we dare ask or think [infinitely beyond our greatest prayers, hopes, or dreams], according to His power that is at work within us,

21 to Him be the glory in the church and in Christ Jesus throughout all generations forever and ever. Amen.

 

[GWH]

I spoke to Eph 1:5. Did you mean Eph 1:6?

Sure, go ahead.

(I missed your translation of v.5 and commentary but assume it was close to the NIV and mine :^)

 

[PaulThomson]

I spoke to Eph 1:5. Did you mean Eph 1:6?

Eph 1:6
To the praise (eis epainon) of his glory (doxEs autou) of grace (charitos), wherein (en hEi) he makes/made us accepted (echaritOsen hEmas: aorist active indicative) in the beloved (en tEi agapEmenOi).

"Of his glory of grace" is a KoinE Greek way of expressing "of His glorious grace".

"That we should be holy and without blame when we arrive at the resurrection when we become adopted as sons" (vv. 4-5) will be to the praise of His glorious grace. In grace He has blessed us with all spiritual blessings in heavenly places in Christ (v.3) in order to grow us into holy and blameless (v. 4) sons and daughters (v. 5), and makes us acceptable in our union with the beloved Son (v.6). The aorist "made us accepted" is actually timeless, and could be an action that is in the past, present or future. It could be translated as gnomic aorist, stating a generic fact: "makes us acceptable".

 

[GWH]

Eph 1:6
To the praise (eis epainon) of his glory (doxEs autou) of grace (charitos), wherein (en hEi) he makes/made us accepted (echaritOsen hEmas: aorist active indicative) in the beloved (en tEi agapEmenOi).

"Of his glory of grace" is a KoinE Greek way of expressing "of His glorious grace".

"That we should be holy and without blame when we arrive at the resurrection when we become adopted as sons" (vv. 4-5) will be to the praise of His glorious grace. In grace He has blessed us with all spiritual blessings in heavenly places in Christ (v.3) in order to grow us into holy and blameless (v. 4) sons and daughters (v. 5), and makes us acceptable in our union with the beloved Son (v.6). The aorist "made us accepted" is actually timeless, and could be an action that is in the past, present or future. It could be translated as gnomic aorist, stating a generic fact: "makes us acceptable".

Thanks PT, and to anyone else viewing this thread, the modus operandi is to allow everyone about a day to chime in with translations and commentary before I attempt to collate the comments into what is hopefully the best version we fallible folks can come up with.

So, please go ahead and I will see you tomorrow...

 

[GWH]

Eph 1:6
To the praise (eis epainon) of his glory (doxEs autou) of grace (charitos), wherein (en hEi) he makes/made us accepted (echaritOsen hEmas: aorist active indicative) in the beloved (en tEi agapEmenOi).

"Of his glory of grace" is a KoinE Greek way of expressing "of His glorious grace".

"That we should be holy and without blame when we arrive at the resurrection when we become adopted as sons" (vv. 4-5) will be to the praise of His glorious grace. In grace He has blessed us with all spiritual blessings in heavenly places in Christ (v.3) in order to grow us into holy and blameless (v. 4) sons and daughters (v. 5), and makes us acceptable in our union with the beloved Son (v.6). The aorist "made us accepted" is actually timeless, and could be an action that is in the past, present or future. It could be translated as gnomic aorist, stating a generic fact: "makes us acceptable".

The NIV with my commentary:

EPH 1:6, “to the praise of his glorious grace, which he has freely given us in the One he loves.”

“to the praise” harps back to v.3. “of his glorious grace” means for God’s praiseworthy (v.3) gift or favor,
which will be discussed in detail when we get to 2:8-10.

“which he has freely given us” stresses that grace is not earned or merited and implies that it is imputed or credited, as in v.4.

“in the One he loves” refers to the Anointed One or Messiah/Christ, and again we see divine love mentioned, as in v.5. This is the fifth usage of the phrase in/through Christ in as many verses.

Peter described Jesus as the Lord of all, whom God anointed with the holy Spirit and power” (ACTS 10:36-38).

“One” connoted God in Jewish scriptures ever since Moses wrote what is called the Shema (DT 6:4).

I like wherein because it continues the "in" theme, and it appears that "made us accepted" is closer to the Greek than "freely given"
so here is my conflation:

EPH 1:6, “to the praise of his glorious grace, wherein he has made us accepted in the Beloved.”

Regarding the commentary, is "One" implied by "Beloved", so that the commentary is appropriate? I like that you tied the verses together, which is indicated by/based on the "in" connection. Is that understanding also indicated by this being one long sentence?

 

[PaulThomson]

“to the praise” harps back to v.3.

No pun intended?

 

[GWH]

No pun intended?

No pun unless it went over my head:

verb
3rd person present: harps

1. talks or writes persistently and tediously on (a particular topic), complains repeatedly about, nags someone about
   
   2. (archaic) plays on a harp.
   
   Are you suggesting that I am archaic?
   (Maybe so :^)
   
   

 

[PaulThomson]

“which he has freely given us” stresses that grace is not earned or merited and implies that it is imputed or credited, as in v.4.

Imputed (logizomai) is an accounting/book-keeping term. If I buy 10 sheep the expenditure is imputed to the debit column.
If I sell those sheep at a 100% profit, the income is imputed to the credit column. The difference is my profit.

Something being imputed does not mean that it must be neither earned nor credited. Things that are earned and credited are also imputed. I agree that grace is not earned or credited. Grace is the provision of something irrespective of one's past behaviour. Grace is not the thing provided, but grace is the manner in which some things are provided. God's mercy is not grace. God's mercy is extended to someone in grace, or graciously, or in a gracious manner, or irrespective of one's past behaviour.

I could rephrase my previous summary thus:

To the praise of [God's] glorious grace. which provides to us irrespective of our past behaviour, [God] spoke good into us in [declaring into us] all possible spiritual benedictions in heavenly places in Christ (v.3), in order to grow us into holy and blameless (v. 4) sons and daughters (v. 5), and He makes us acceptable in our union with the beloved Son (v.6).

When God declares a thing it is made available to those who hear it, but it is received by those who will believe that which He has declared. But many do not receive what He as declared provided for them, because their hearing of it is not mixed with faith.

Heb 4:2
For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

 

[GWH]

Imputed (logizomai) is an accounting/book-keeping term. If I buy 10 sheep the expenditure is imputed to the debit column.
If I sell those sheep at a 100% profit, the income is imputed to the credit column. The difference is my profit.

Something being imputed does not mean that it must be neither earned nor credited. Things that are earned and credited are also imputed. I agree that grace is not earned or credited. Grace is the provision of something irrespective of one's past behaviour. Grace is not the thing provided, but grace is the manner in which some things are provided. God's mercy is not grace. God's mercy is extended to someone in grace, or graciously, or in a gracious manner, or irrespective of one's past behaviour.

I could rephrase my previous summary thus:

To the praise of [God's] glorious grace. which provides to us irrespective of our past behaviour, [God] spoke good into us in [declaring into us] all possible spiritual benedictions in heavenly places in Christ (v.3), in order to grow us into holy and blameless (v. 4) sons and daughters (v. 5), and He makes us acceptable in our union with the beloved Son (v.6).

When God declares a thing it is made available to those who hear it, but it is received by those who will believe that which He has declared. But many do not receive what He as declared provided for them, because their hearing of it is not mixed with faith.

Heb 4:2
For unto us was the gospel preached, as well as unto them: but the word preached did not profit them, not being mixed with faith in them that heard it.

Okay, thanks. Feel free to introduce EPH 1:7, or else I will later.

 

[PaulThomson]

Okay, thanks. Feel free to introduce EPH 1:7, or else I will later.

Eph 1:7 In whom (ἐν ᾧ) we have (ἔχομεν) the redemption (τὴν ἀπολύτρωσιν) through his blood (διὰ τοῦ αἵματος αὐτοῦ), the forgiveness (τὴν ἄφεσιν) of the sins (τῶν παραπτωμάτων), according to the abundance (κατὰ τὸν πλοῦτον) of his grace (τῆς χάριτος αὐτοῦ);

In [the Beloved] we have the redemption [Definite article because we know which redemption Paul is referring to: the redemption that was promised in the law and prophets] through [the Beloved's] blood, the forgiveness [Definite article because we know which forgiveness, the forgiveness that was promised in the law and the prophets] of the sins [definite article because we know which sins: the sins that had made us unholy and blameworthy (v. 4)]. This universal payment provided for the redemption of all sinners, which we [believers] have received by faith, is according to the abundance of [the Beloved's] grace, His provision for all, irrespective of their past behaviour and irrespective of whether they will accept it or reject it.

 

[GWH]

Eph 1:7 In whom (ἐν ᾧ) we have (ἔχομεν) the redemption (τὴν ἀπολύτρωσιν) through his blood (διὰ τοῦ αἵματος αὐτοῦ), the forgiveness (τὴν ἄφεσιν) of the sins (τῶν παραπτωμάτων), according to the abundance (κατὰ τὸν πλοῦτον) of his grace (τῆς χάριτος αὐτοῦ);

In [the Beloved] we have the redemption [Definite article because we know which redemption Paul is referring to: the redemption that was promised in the law and prophets] through [the Beloved's] blood, the forgiveness [Definite article because we know which forgiveness, the forgiveness that was promised in the law and the prophets] of the sins [definite article because we know which sins: the sins that had made us unholy and blameworthy (v. 4)]. This universal payment provided for the redemption of all sinners, which we [believers] have received by faith, is according to the abundance of [the Beloved's] grace, His provision for all, irrespective of their past behaviour and irrespective of whether they will accept it or reject it.

The NIV and my commentary:

EPH 1:7, “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace…”.

This sixth usage of the “in Christ” or equivalent phrase provides clues about its meaning.
“redemption through his blood” refers to salvation because of Christ’s death on the cross.
“the forgiveness of sins” defines redemption
“in accordance with the riches of God’s grace” echoes v. 5, connecting it with the spiritual blessings mentioned in v.3
and with the grace of God in v.6. Paul speaks of glorious riches again in 3:8&16.

Our versions are almost the same and our commentaries are compatible, so here is my conflation:

EPH 1:7, “In him (the Beloved) we have redemption through his blood, the forgiveness of sins,
in accordance with the abundance/riches of God’s grace…”.

Please go ahead and present EPH 1:8-9 when you are ready if no one else beats us to it.

 

[PaulThomson]

The NIV and my commentary:

EPH 1:7, “In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace…”.

This sixth usage of the “in Christ” or equivalent phrase provides clues about its meaning.
“redemption through his blood” refers to salvation because of Christ’s death on the cross.
“the forgiveness of sins” defines redemption
“in accordance with the riches of God’s grace” echoes v. 5, connecting it with the spiritual blessings mentioned in v.3
and with the grace of God in v.6. Paul speaks of glorious riches again in 3:8&16.

Our versions are almost the same and our commentaries are compatible, so here is my conflation:

EPH 1:7, “In him (the Beloved) we have redemption through his blood, the forgiveness of sins,
in accordance with the abundance/riches of God’s grace…”.

Please go ahead and present EPH 1:8-9 when you are ready if no one else beats us to it.

Eph 1:8 from/out of which [grace] (ἡς - genitive case) he abounded (ἐπερίσσευσεν - aorist) to us (εἰς ἡμᾶς) in all wisdom (ἐν πάσῃ σοφίᾳ) and [in] prudence (καὶ φρονήσει);
Eph 1:9 after making known (γνωρίσας - aorist participle) to us/in us (ἡμῖν - dative case) the revealed secret (τὸ μυστήριον) of his will (τοῦ θελήματος αὐτοῦ), according to his good pleasure (κατὰ τὴν εὐδοκίαν αὐτοῦ) which (ἣν) he purposed (προέθετο - aorist) in himself (ἐν αὐτῷ):

According to the stoics, wisdom/sophia is the deeper intuitive understanding of how the world works which produces the four stoic virtues of prudence (prothesis), temperance, justice and courage. Prudence/Prothesis is the ability to govern and discipline oneself rationally.
Musterion is a revealed secret.

So, Paul is saying IMO:
Out of God's MO of providing for His creatures irrespective of their past behaviour, He provided abundantly to Paul and those with him (us), in terms of wisdom and prudence (as defined above), after making known to Paul et alia the now-revealed secret of God's will/desire, which it seemed good to God to make known to Paul et alia. So, God set Himself the well-seeming goal of helping Paul et alia understand the mystery/the revealed secret... which is about to be stated in v. 10.

So, God revealed the mystery to Paul and then God went to work to develop in Paul wisdom and prudence, so that Paul would be equipped to explain and demonstrate the revealed mystery to others.

 

[GWH]

Eph 1:8 from/out of which [grace] (ἡς - genitive case) he abounded (ἐπερίσσευσεν - aorist) to us (εἰς ἡμᾶς) in all wisdom (ἐν πάσῃ σοφίᾳ) and [in] prudence (καὶ φρονήσει);
Eph 1:9 after making known (γνωρίσας - aorist participle) to us/in us (ἡμῖν - dative case) the revealed secret (τὸ μυστήριον) of his will (τοῦ θελήματος αὐτοῦ), according to his good pleasure (κατὰ τὴν εὐδοκίαν αὐτοῦ) which (ἣν) he purposed (προέθετο - aorist) in himself (ἐν αὐτῷ):

According to the stoics, wisdom/sophia is the deeper intuitive understanding of how the world works which produces the four stoic virtues of prudence (prothesis), temperance, justice and courage. Prudence/Prothesis is the ability to govern and discipline oneself rationally.
Musterion is a revealed secret.

So, Paul is saying IMO:
Out of God's MO of providing for His creatures irrespective of their past behaviour, He provided abundantly to Paul and those with him (us), in terms of wisdom and prudence (as defined above), after making known to Paul et alia the now-revealed secret of God's will/desire, which it seemed good to God to make known to Paul et alia. So, God set Himself the well-seeming goal of helping Paul et alia understand the mystery/the revealed secret... which is about to be stated in v. 10.

So, God revealed the mystery to Paul and then God went to work to develop in Paul wisdom and prudence, so that Paul would be equipped to explain and demonstrate the revealed mystery to others.

Thanks. As usual I will wait a day to encourage others to share their comments before posting the NIV version with my commentary.

 

[GWH]

Thanks. As usual I will wait a day to encourage others to share their comments before posting the NIV version with my commentary.

Seeing no serious discrepancies with the NIV, my conflation is as follows:

EPH 1:8, “from which he lavished on us with all wisdom and prudence,
EPH 1:9, “after he revealed to us the mystery of his will according to his good pleasure which he himself purposed,”

“that he lavished on us” denotes with generosity or fully.
“wisdom and prudence” will be mentioned again in 3:10.
“and he made known to us the mystery of his will” which will be explained later in this epistle.
“according to his good pleasure” echoes v.5
“which he purposed” likewise seems to parallel v.5

Who wants to introduce EPH 1:10?
(Please go ahead :^)

 

[GWH]

"I do", said the little red hen:

EPH 1:10, “to be put into effect when the times will have reached their fulfillment—to bring all things in heaven and on earth together under one head, even Christ.”

“to be put into effect” refers to God’s mystery
“when the times will have reached their fulfillment” indicates God’s timing
“to bring all things in heaven and on earth together under one head” seems to indicate world unification
“even Christ” names Jesus as the head of God’s government

The mystery Paul has in mind will be explained later in Ephesians in terms of including Gentiles in God’s plan of salvation.
The time of fulfillment would have to be by what is termed the “last days” (in ACTS 2:17, 2TM 3:1 and 2PT 3:3)
or “end of the age” (MT 24:3, 10, 19, 21, etc.).
Other passages indicate that “all things” does not include God’s enemies (1CR 15:25),
who will be separated from those who belong to Christ (1CR 15:23) per the eschatological parables of Jesus
(MT 22:13-14, 24:33, 25:12, 25:30, etc.) and destroyed (1CR 15:26).
Christ’s first advent was for the purpose of creating his spiritual body,
but his second coming will be on Judgment Day (HB 9:26-28)