Exegesis and Exposition of Ephesians 3:6

EXEGESIS AND EXPOSITION OF EPHESIANS 3:6 Pastor William E. Wenstrom Jr. WENSTROM BIBLE MINISTRIES Huntsville, AL 35801 2024 William E. Wenstrom, Jr. Bible Ministries Exegesis and Exposition of Ephesians 3:6 Original Text of Ephesians 3:1-6 Ephesians 3:1 Τούτου χάριν ἐγὼ Παῦλος ὁ δέσμιος τοῦ Χριστοῦ [Ἰησοῦ] ὑπὲρ ὑμῶν τῶν ἐθνῶν 2 — εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, 3 [ὅτι] κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, 4 πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ, 5 ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, 6 εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου. (NA28) The Content of the Mystery Ephesians 3:1 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles— 2 if indeed you have heard of the stewardship of God’s grace that was given to me for you, 3 that by revelation the divine secret was made known to me, as I wrote before briefly. 4 When reading this, you will be able to understand my insight into this secret of Christ. 5 Now this secret was not disclosed to people in former generations as it has now been revealed to his holy apostles and prophets by the Spirit, 6 namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus. (NET) “The Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise” is composed of the following: (1) present active infinitive conjugation of the verb eimi (εἰμί), “that…are” (2) articular accusative neuter plural form of the noun ethnos (ἒθνος), “the Gentiles” (3) accusative neuter plural form of the adjective sygklēronomos (συγκληρονόμος), “fellow heirs” (4) conjunction kai (καί), which is not translated (5) accusative neuter plural form of the adjective syssōmos (σύσσωμος), “fellow members of the body” (6) conjunction kai (καί), “and” (7) accusative neuter plural form of the adjective symmetochos (συμμέτοχος), “fellow partakers” (8) articular accusative neuter singular form of the noun epangelia (ἐπαγγελία), “of promise.” As was the case in Ephesians 2:11 and 3:1, the noun ethnos (ἒθνος) here in Ephesians 3:6 means “the Gentiles” since the word pertains to persons from an ethnic group or nation not allied with and trusting in the God of Israel who is Jesus Christ and is used in a collective sense for these people. Thus, this word is used of those members of the human race who are not of Jewish racial descent and thus not members of the covenant people of God, Israel. 2024 William E. Wenstrom, Jr. Bible Ministries 1 The articular construction of the word is “generic” which means that the article is distinguishing the Gentile race from the Jewish race. The present active infinitive conjugation of the verb eimi (εἰμί) means “to possess certain characteristics,” which are identified by the phrase synklēronoma kai syssōma kai symmetocha tēs epangelias en Christō Iēsou dia tou euangeliou (συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου), “fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.” (NET) The noun ethnos (ἒθνος) functions here as the accusative subject of the infinitive conjugation of the verb eimi (εἰμί), “that…are.” This would mean that it functions semantically as the subject of this infinitive. Normally the subject of the infinitive is the same as the subject of the main verb and is thus in the nominative case. However, when the infinitive requires a different agent, it is almost always put in the accusative case by the writer. Therefore, this construction would emphasize that Gentile church age believers exist in the state of possessing the characteristics of being fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus with Jewish church age believers. The accusative neuter plural form of the noun sygklēronomos (συγκληρονόμος) means “fellow heir” since the word pertains to a person who is an heir in the same inheritance as another. It is a compound word composed of the preposition sun (σύν), “with” and the noun klēronomos (κληρονόμος), “heir,” thus the word literally means, “co-heir, joint-heir.” The word appears only four times in the Greek New Testament (Romans 8;17; Ephesians 3:6; Hebrews 11:9; 1 Peter 3:7). The word in the New Testament always suggests a joint or common inheritance between two people or two groups of people. In addition there is always an eschatological sense to the use of the word in the New Testament. In Ephesians 3:6, the adjective sygklēronomos (συγκληρονόμος) is used to describe Gentile church age believers as “fellow or joint heirs” with Christ with Jewish church age believers. This word functions as a predicate accusative, which takes place when the accusative substantive or adjective stands in predicate relation to another accusative substantive. Wallace writes “The two will be joined by an equative verb, either an infinitive or participle. Neither type is especially frequent outside of Luke or Paul. There are two types of predicate accusatives. First is the one that is similar to the predicate genitive and the predicate dative. That is, it is (normally) simple apposition made emphatic by a copula in participial form. Second, there is the predicate accusative in which one accusative is the subject of the infinitive and the second makes an assertion about the first. Thus, it is similar 2024 William E. Wenstrom, Jr. Bible Ministries 2 to the nominative subject and predicate nominative construction, 1 following the same principles for distinguishing them.2 Frequently the infinitive will be in indirect discourse.3” 4 So therefore, here in Ephesians 3:6, the adjective sygklēronomos (συγκληρονόμος), “fellow heirs” stands in predicate relation to articular accusative neuter plural form of the noun ethnos (ἒθνος), “the Gentiles” and they are joined by the present active infinitive conjugation of the verb eimi (εἰμί), “that…are.” Therefore, the adjective sygklēronomos (συγκληρονόμος), “fellow heirs” is making an assertion about accusative neuter plural form of the noun ethnos (ἒθνος), “the Gentiles.” This means that this adjective is making the assertion that these Gentile church age believers are “joint heirs” with Jewish church age believers. Now, in Ephesians 3:6, the first time the conjunction kai (καί) is used in this verse it is adjunctive, which means that the word it is introducing, namely, the accusative neuter plural form of the noun syssōmos (σύσσωμος), “fellow members of the body” is an addition to the accusative neuter plural form of the noun sygklēronomos (συγκληρονόμος), “fellow heirs.” Therefore, this word indicates that the characteristic of these Gentile church age believers being fellow members of the body of Christ with Jewish church age believers is in addition to them being a fellow heir with Jewish church age believers. The accusative neuter plural form of the noun syssōmos (σύσσωμος) is a hapax legomenon and means “fellow members of the body” since the word pertains to a person or persons belonging to or a part of the same body as another. It pertains to a person who is a member of a group, with emphasis upon his coordinate relation to other members of the group. 5 In context, this word is also used to describe Gentile church age believers as being fellow or co-members of the body of Christ with Jewish church age believers. This also came about because they both have been declared justified by the Father because of the merits of their faith, Jesus Christ and simultaneously, placed in union with Christ and identified with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. This too was the result of accepting by faith the proclamation of the gospel whose subject is Jesus Christ and His crucifixion, death, burial, resurrection and session at the right hand of the Father. 1 It is of course possible to have predication in the acc. without an equative verb. All object-complement constructions, for example, involve predication, though most do not have an explicit infinitive. 2 I.e., the “subject” will be a pronoun, proper name, or articular noun. See examples below. 3 The examples in this second category also usually belong to the object-complement category, though several are in result or purpose clauses introduced by εἰς. 4 Wallace, D. B. (1996). Greek Grammar Beyond the Basics - Exegetical Syntax of the New Testament (p. 190). Zondervan Publishing House and Galaxie Software. 5 Louw, J. P., & Nida, E. A. (1996). In Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 121). United Bible Societies. 2024 William E. Wenstrom, Jr. Bible Ministries 3 Now, this adjective syssōmos (σύσσωμος) also functions as a predicate accusative, which means it also stands in predicate relation to articular accusative neuter plural form of the noun ethnos (ἒθνος), “the Gentiles” and they are joined by the present active infinitive conjugation of the verb eimi (εἰμί), “that…are.” Therefore, the adjective syssōmos (σύσσωμος), “fellow members of the body” is also making an assertion about accusative neuter plural form of the noun ethnos (ἒθνος), “the Gentiles,” namely that these Gentile church age believers are “fellow members of the body” of Christ with Jewish church age believers. Once again, we have the conjunction kai (καί), which is again adjunctive, which means that the phrase it is introducing, namely, symmetocha tēs epangelias en Christō Iēsou dia tou euangeliou (συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου), “fellow partakers of the promise in Christ Jesus” (NET) is an addition to the adjectives sygklēronomos (συγκληρονόμος), “fellow heirs” and syssōmos (σύσσωμος), “fellow members of the body.” Therefore, this word indicates that the characteristic of these Gentile church age believers being fellow partakers of the promise in Christ Jesus is in addition to them being fellow heirs and fellow members of the body of Christ with Jewish church age believers. The accusative neuter plural form of the adjective symmetochos (συμμέτοχος) means “fellow partakers” since the word pertains to a person who partakes of the same object as another. In other words, it pertains to sharing in the possession of something. It too is used to describe these Gentile church age believers in relation to Jewish church age believers. What these Gentile church age believers are partakers of with Jewish church age believers is identified by the expression tēs epangelias en Christō Iēsou (τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ), “the promise in Christ Jesus.” (NET) Therefore, this adjective describes these Gentile church age believers as fellow partakers of the Messianic promise with Jewish church age believers because of justification by faith in Christ Jesus and union and identification with Him. Now, this adjective symmetochos (συμμέτοχος), “fellow partakers” also functions as a predicate accusative, which means it also stands in predicate relation to articular accusative neuter plural form of the noun ethnos (ἒθνος), “the Gentiles” and they are joined by the present active infinitive conjugation of the verb eimi (εἰμί), “that…are.” Therefore, the adjective symmetochos (συμμέτοχος), “fellow partakers” is also making an assertion about accusative neuter plural form of the noun ethnos (ἒθνος), “the Gentiles,” namely that these Gentile church age believers are “fellow parkers” of the Messianic promise with Jewish church age believers. As was the case in case in Ephesians 1:13 and 2:12, the noun epangelia (ἐπαγγελία) means “the promise” since the word pertains to a verbal commitment by one person to another agreeing to do or not to do something in the future. 2024 William E. Wenstrom, Jr. Bible Ministries 4 In Ephesians 1:13, the noun epangelia (ἐπαγγελία) refers to the Lord Jesus Christ’s promise that those sinners who trust in Him as Savior will receive the gift of the Holy Spirit (cf. Luke 24:49; John 7:37-39; 14:16; 15:26; 16:13; Acts 1:5; 2:1421; cf. Ezek. 36:22-27; 37:1-14; Joel 2:28; Isa 32:15; 44:3, 55:1, 58:11; Zech. 12:10; 14:8). However, in Ephesians 2:12, the word speaks of God entering into a promise with the nation of Israel to provide them a Savior who will deliver them eternal condemnation, condemnation from the Law, enslavement to sin and Satan, personal sins and spiritual and physical death. Now, here in Ephesians 3:6, the referent of the noun epangelia (ἐπαγγελία) once again refers to the Messianic promise of a Savior. This is indicated by the articular construction of this word, which is anaphoric, which means that it is pointing back to the previous use of this word in Ephesians 2:12 indicating that it retains the same meaning and referent here in Ephesians 3:6. The articular construction of this word is also “par excellence” which is used to point out a substantive that is the extreme of a certain category. Here it indicates that this promise is the most important of all the covenant promises God communicated to Israel and which promise is that of a Savior. The noun epangelia (ἐπαγγελία) functions as a genitive of association which takes place when the genitive substantive indicates the one with whom the noun to which its stands related is associated. Wallace writes “The head noun to which this kind of genitival use is connected is normally prefixed with συν-. Such compound nouns naturally lend themselves to the associative idea. As well, some nouns and adjectives already embrace lexically the idea of ‘in association with’ and hence can take a genitive of association without συν- prefixed to them. This usage has particular exegetical weight in the Pauline letters, for it typically makes explicit some ramification of the ἐν Χριστῷ formula (since believers are said to be in Christ, because of their organic connection to him, 6 they now associate with him in many and profound ways).7” 8 In context, this word epangelia (ἐπαγγελία) stands related to the accusative neuter plural form of the adjective symmetochos (συμμέτοχος), “fellow partakers.” Therefore, this indicates that Jewish and Gentile church age believers are fellow partakers “in association with” the Messianic promise or promise of a Savior because of justification by faith in Jesus Christ and union and identification with Him. The present tense of the verb eimi (εἰμί) is a customary present or stative, which is used to signal an ongoing state. Therefore, it is expressing the idea of these Gentile church age believers “exist in the state of” being fellow heirs, fellow members of the And not just their legal or forensic connection: cf. especially Rom 5, where both the forensic and organic connections are made. Cf. also the more common idiom of συν- verbs followed by a dative in the corpus Paulinum. 8 Wallace, D. B. (1996). Greek Grammar beyond the Basics: An Exegetical Syntax of the New Testament (p. 129). Zondervan. 6 7 2024 William E. Wenstrom, Jr. Bible Ministries 5 body, and fellow partakers of the Messianic promise with Jewish church age believers because of justification by faith in Christ Jesus and union and identification with Him. The active voice of the verb eimi (εἰμί) is a stative active, which means that the subject exists in the state indicated by the verb. Therefore, it is expressing the idea of these Gentile church age believers “exist in the state of” being fellow heirs, fellow members of the body, and fellow partakers of the Messianic promise with Jewish church age believers because of justification by faith in Christ Jesus and union and identification with Him. The infinitive conjugation of the verb eimi (εἰμί) stands in apposition to the nominative neuter singular form of the relative pronoun hos (ὅς), “this” which appears in Ephesians 3:5. The referent of the latter is the articular nominative neuter singular form of the noun mustērion (μυστήριον), “the mystery,” which appears in Ephesians 3:3-4, which is indicated by the fact that they agree in gender (neuter) and number (singular). Therefore, the infinitive conjugation of the verb eimi (εἰμί) in Ephesians 3:6 introduces a clause which defines the content of this mystery. Namely, that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the Messianic promise with Jewish church age believers because of their faith in Christ Jesus at justification and union and identification with Him. Justification by Faith in Christ Jesus and Union and Identification with Him Ephesians 3:1 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles— 2 if indeed you have heard of the stewardship of God’s grace that was given to me for you, 3 that by revelation the divine secret was made known to me, as I wrote before briefly. 4 When reading this, you will be able to understand my insight into this secret of Christ. 5 Now this secret was not disclosed to people in former generations as it has now been revealed to his holy apostles and prophets by the Spirit, 6 namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus. (NET) “In Christ Jesus” is composed of the following: (1) preposition en (ἐν), “in” (2) dative masculine singular form of the noun Christos (Χριστός), “Christ” (3) dative masculine singular form of the proper noun Iēsous (Ἰησοῦς), “Jesus.” As was the case in Ephesians 1:9, 12, 2:6, 7, 10, and 13, the proper name Christos (Χριστός) here in Ephesians 3:6 contains the figure of metonymy. This means that the Christ is put for the church age believer’s faith in Him at justification as well as their union and identification with Him through the baptism of the Spirit at their justification. 2024 William E. Wenstrom, Jr. Bible Ministries 6 The dative masculine singular form of the proper noun Iēsous (Ἰησοῦς) means “Jesus” and refers to the human nature of the incarnate Son of God, Jesus of Nazareth. The word functions as a dative of simple apposition meaning that it stands in apposition to the dative form of the noun Christos (Χριστός) and simply clarifies who is Christ here, namely Jesus of Nazareth since there were many in the first century who made the claim. The noun Christos (Χριστός) is the object of the preposition en (ἐν), which functions here as a marker of cause or reason. Therefore, this indicates that the church age believer’s faith in Jesus Christ at justification as well as their union and identification with Him through the baptism of the Spirit at justification is “the reason why” Gentile and Jewish church age believers are fellow partakers of the Messianic promise or promise of a Savior. The Gospel Communicates the Mystery Ephesians 3:1 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles— 2 if indeed you have heard of the stewardship of God’s grace that was given to me for you, 3 that by revelation the divine secret was made known to me, as I wrote before briefly. 4 When reading this, you will be able to understand my insight into this secret of Christ. 5 Now this secret was not disclosed to people in former generations as it has now been revealed to his holy apostles and prophets by the Spirit, 6 namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus. (NET) “Namely, that through the gospel” is composed of the following: (1) preposition dia (διά), “through” (2) articular genitive neuter singular form of the noun euangelion (εὐαγγέλιον), “the gospel” (3) As was the case in Ephesians 1:13, the noun euangelion (εὐαγγέλιον) here in Ephesians 3:6 means “the proclamation of the gospel” since the word contains the figure of metonymy meaning that the gospel is put for the communication of the gospel message to the recipients of the Ephesian epistle when they were unregenerate sinners. This noun pertains to communicating the good news to the unbeliever that Christ died and rose from the dead for them and that through faith in Him they could receive the gift of eternal life and the forgiveness of sins and avoid experiencing the wrath of God. First of all, the articular construction of this word is anaphoric, which means that it is pointing back to the previous use of this word in Ephesians 1:13 indicating that it retains the same meaning and referent here in Ephesians 3:6. 2024 William E. Wenstrom, Jr. Bible Ministries 7 Secondly, the articular construction of this word is also “par excellence” which is used to point out a substantive that is the extreme of a certain category. Here it indicates that the Christian gospel is the most important of gospels since the Roman civil authorities like the emperor published their gospels. The articular genitive neuter singular form of the noun euangelion (εὐαγγέλιον) is the object of the preposition dia (διά), which functions as a marker of means. This indicates that it is marking the proclamation of the Christian gospel as the means by which Jewish and Gentile believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the Messianic promise because of their faith in Christ Jesus at justification and union and identification with Him. The proclamation of the gospel is the means by which Jewish and Gentile believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the Messianic promise because they were justified by the Father through faith in His Son, Jesus Christ and placed in union with Him and identified with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father through the baptism of the Spirit at justification as a result of responding in faith to the proclamation of the gospel. In other words, they could never be justified by faith in Jesus Christ and placed in union and identified with Him unless they heard the proclamation of the gospel. Translation of Ephesians 3:1-6 Ephesians 3:1 For this reason, I myself, Paul, the prisoner owned by and under the authority of the one and only Christ who is Jesus for the benefit of each and every one of you as a corporate unit, who are Gentiles—2 if and let us assume that it is true for the sake of argument that each and every one of you as a corporate unit have surely heard about the stewardship, which is unique to the grace, which originates from the one and only God, which was given to me for the benefit of all of you as a corporate unit without exception. (Of course, every one of you have in fact heard about it.) 3 Namely that, the mystery was made known for the benefit of myself as revelation as I wrote beforehand in a concise manner. 4 Concerning which, that is, by each one of you making it your habit of hearing read publicly, all of you will for your own benefit become able to comprehend my insight into this incomparable mystery, which is produced by your unique union and identification with Christ. 5 This mystery was by no means made known to members of the human race in previous generations as it has now been revealed through the personal agency of His holy apostles as well as prophets by means of the omnipotence of the Spirit. 6 Namely, that the Gentiles are fellow heirs as well as fellow members of the body likewise fellow partakers of the promise because of justification by faith in and union and 2024 William E. Wenstrom, Jr. Bible Ministries 8 identification with Christ Jesus by means of the proclamation of the gospel. (Author’s translation) Expanded translation of Ephesians 3:1-6 Ephesians 3:1 For this reason, I myself, Paul, the prisoner owned by and under the authority of the one and only Christ who is Jesus for the benefit of each and every one of you as a corporate unit, who are Gentiles—2 if and let us assume that it is true for the sake of argument that each and every one of you as a corporate unit have surely heard about the stewardship, which is unique to the grace, which originates from the one and only God, which was given to me for the benefit of all of you as a corporate unit without exception. (Of course, every one of you have in fact heard about it.) 3 Namely that, the mystery was made known for the benefit of myself as revelation as I wrote beforehand in a concise manner. 4 Concerning which, that is, by each one of you making it your habit of hearing read publicly, all of you will for your own benefit enter into the state of being able to comprehend my insight into this incomparable mystery, which is produced by your unique union and identification with Christ. 5 This mystery was by no means made known to members of the human race in previous generations as it has now been revealed through the personal agency of His holy apostles as well as prophets by means of the omnipotence of the Spirit. 6 Namely, that the Gentiles exist in the state of possessing the characteristics of being fellow heirs as well as fellow members of the body likewise fellow partakers of the most important promise because of justification by faith and union and identification with Christ, who is Jesus by mean of the proclamation of the true and legitimate gospel. (Author’s translation) Exposition of Ephesians 3:6 We noted in our introduction that Ephesians is divided into two main sections. Chapters 1-3 contains the “indicatives of the faith” while chapters 4-6 contain the “imperatives.” Therefore, the latter presents the practical application of the former. The prologue or preface of the letter appears in Ephesians 1:3-14. There are also two magnificent intercessory prayers offered by Paul to the Father for the recipients of the epistle. The first appears in Ephesians 1:15-23 and serves as a hinge to chapters two and three. Its purpose is for the recipients of the letter to gain understanding regarding the contents of the first two chapters. The second intercessory prayer for the recipients of the letter appears in Ephesians 3:14-21 and serves as a hinge to the final three chapters. It presents the practical application of the first three chapters. 2024 William E. Wenstrom, Jr. Bible Ministries 9 The letter begins with Paul’s customary present greeting in the first two verses. He notes that he is an apostle of Jesus Christ (Eph. 1:1) and that grace and peace originated not only from the Father but also the Lord Jesus Christ (Eph. 1:2). As we noted, the preface of the letter appears in Ephesians 1:3-14. Paul begins by asserting that along with the Father, the Lord is worthy of praise and glorification (Eph. 1:3). The apostle then states that the Father chose the Ephesian Christian community “in Christ” before the foundation of the world (Eph. 1:4) because of their union and identification with Christ which took place at the moment of their justification through the baptism of the Spirit. Paul then teaches that the Father predestined them for adoption as His sons through their union and identification with Christ (Eph. 1:5). He asserts that they received the Father’s grace through His Son, Jesus Christ (Eph. 1:6). Not only this, but they have received redemption through the blood or death of Jesus, namely the forgiveness of our trespasses (Eph. 1:7). The Father did this when He revealed to the church the mystery of His will, according to His good pleasure that he set forth through the person of Christ (Eph. 1:9-10). Paul teaches that all things will be summed up in Christ, namely the things in heaven and the things on earth. The Christian has been claimed as the Father’s own possession because of their union and identification with Jesus Christ because they were predestined according to the Father’s purpose (Eph. 1:11). They were marked with the seal of the promised Holy Spirit because they trusted in Jesus Christ at their justification (Eph. 1:13). The first prayer, which we noted appears in Ephesians 1:15-22, teaches that the omnipotence of the Father was manifested when He raised His Son Jesus Christ from the dead (Eph. 1:20). The Father also put all of creation and every creature under the authority of His Son who He gave to the church as head over all creation and every creature (Eph. 1:21-23). In chapter two, Paul teaches that despite the fact that the recipients of the epistle were spiritually dead in their trespasses and sins and as a result were children of wrath as the rest of the human race prior to their justification, God the Father raised them up and seated them with His one and only Son, Jesus Christ because of His great love (Eph. 2:1-7). He asserts that the Father raised the church age believer up with Christ and seated them with Him at the moment of their justification through the baptism of the Spirit (Eph. 2:5-6). They were saved from the wrath of God by grace through the object of their faith, namely Jesus Christ and absolutely not on their own meritorious actions (Eph. 2:8-9). The believer is the Father’s workmanship who has been created through their union and identification with Christ Jesus for good works that God prepared beforehand so they would perform them (Eph. 2:810). Paul then asserts that the Father reconciled Jews and Gentiles through the person and work of His Son (Eph. 2:11-22). Jesus Christ is the chief cornerstone of this spiritual temple. 2024 William E. Wenstrom, Jr. Bible Ministries 10 Now, in chapter three, the apostle Paul teaches the Christian community regarding the mystery of Christ, which is that Gentile believers are fellow-heirs with Jewish believers, fellow members of the body, and fellow partakers of the promise in Christ Jesus (Eph. 3:1-6). Paul teaches that the Father’s eternal plan was accomplished through His Son (Eph. 3:7-11). The believer has confident access to the Father in prayer because of their union and identification with Jesus Christ (Eph. 3:12). The apostle also asserts that he prayed to the Father that Christ would dwell in the hearts of the Christian community in the Roman province of Asia and that they would know experientially Christ’s love for them (Eph. 3:14-21). In Ephesians 3:1, the referent of the genitive neuter singular form of the immediate demonstrative pronoun houtos (οὗτος), “this” is the contents of the Ephesians 2:11-22 since this word is put in the neuter gender indicating the writer is not referring to a particular word in Ephesians 2:11-22 but rather the entire contents of this pericope. The genitive neuter singular form of the immediate demonstrative pronoun houtos (οὗτος), “this” is the object of the improper preposition charin (χάριν), which always appears after its object. It can express purpose or cause. Here it is marker of reason indicating that the contents of Ephesians 2:11-22 are the basis or the reason for Paul’s intercessory prayer in Ephesians 3:14-21. It does not function as a marker of purpose, which would indicate that the contents of Ephesians 2:11-22 are the purpose for which Paul intercedes in prayer to the Father on behalf of the recipients of this epistle. This is indicated by the fact that these verses are not an object or end to be attained or the intended result Paul communicating this mystery of Christ. In other words, these verses do not constitute the intended result of Paul communicating this mystery because in Ephesians 3:2 he asserts that the reason why he communicates this mystery, i.e., the gospel is that the Father gave him this stewardship to do this. Rather, the contents of Ephesians 2:1122 serve as the basis for Paul interceding in prayer on behalf of the recipients of this epistle since they constitute the new humanity, which along with Jesus Christ, will rule over the works of God’s hands during the millennial reign of Jesus Christ. Therefore, this expression Toutou charin (Τούτου χάριν), “for this reason” is anaphoric rather than kataphoric. The former means that it is pointing to the immediate preceding context and specifically, the contents of the Ephesians 2:1122, which serves as the basis for the intercessory prayer in Ephesians 3:14-21. The latter means that it is pointing forward to the contents of Ephesians 3:2-13, which is autobiographical. Specifically, it is a digression in that Paul does not communicate his intercessory prayer on behalf of the recipients of this letter until Ephesians 3:1421 in order to remind them that he is a communicator of the mystery of Christ, which he also identifies as the gospel in Ephesians 3:7. Paul interrupts himself and digresses in order to provide the reader with more insight into the church as a 2024 William E. Wenstrom, Jr. Bible Ministries 11 mystery and his responsibility to communicate this mystery to the Gentiles. He describes it as a mystery because it was not known to Old Testament prophets but has now been revealed by the Spirit through the teaching of the apostles and specifically himself. In Ephesians 3:2-6, he defines this mystery by asserting that Gentile believers are fellow-heirs with Jewish believers, fellow members of the body, and fellow partakers of the promise in Christ Jesus. Then in Ephesians 3:7-11, he asserts that the Father’s eternal plan was accomplished through His Son. In Ephesians 3:12, he teaches that the believer has confident access to the Father in prayer because of their union and identification with Jesus Christ. Lastly, in Ephesians 3:13, he asks the recipients of this letter to not lose heart because of this imprisonment, which was for their glory. Therefore, the contents of Ephesians 2:11-22 could not possibly be the basis for the digression in Ephesians 3:2-13 because the church composed of both Jewish and Gentile Christian communities and permanently indwelt by the Holy Spirit is not the reason why Paul’s has a stewardship to communicate the mystery of Christ. In fact, he asserts in Ephesians 3:2 that the reason why he possesses this stewardship is that the Father gave it to him. Rather, the contents of Ephesians 2:11-22 are the basis for Paul’s intercessory prayer recorded in Ephesians 3:14-21. Lastly, the expression Toutou charin (Τούτου χάριν), which appears in Ephesians 3:1, appears again in Ephesians 3:14 indicating that Paul is resuming his thought which began in Ephesians 3:1 and interrupted with an autobiographical digression in Ephesians 3:2-13. This is not the first time in Ephesians that Paul has begun a thought but breaks it off temporarily but then resumes it again since he does this in Ephesians 2:1-5. The thought begun in Ephesians 2:1 is not completed until Ephesians 2:5-6, which thus creates an “anacoluthon” in Ephesians 2:2-4, which means that there is a break in the grammar. In Ephesians 2:1-3, the main verb and the subject have not been mentioned until Ephesians 2:4 where the subject God the Father is mentioned and the main verb is mentioned in Ephesians 2:5, which we noted is the third person singular aorist active indicative conjugation of the verb syzōopoieō (συζωοποιέω), “made alive together” (NET). Ephesians 2:1-4 is one incomplete sentence in order leave the readers in suspense as to how God the Father would solve the dilemma the recipients of this epistle were in prior to their justification. To mark the resumption of this thought Paul employs almost the same identical protasis of a concessive clause, which appears in Ephesians 2:1. If you recall, in Ephesians 2:5, Paul asserts ontas hēmas nekrous tois paraptōmasin (ὄντας ἡμᾶς νεκροὺς τοῖς παραπτώμασιν), “Even though each and every one of us as a corporate unit were spiritually dead ones because of our transgressions.” (Author’s translation). The only difference between the two is that the one in Ephesians 2:1 employs the accusative second personal plural form of the personal pronoun su (σύ), which refers to the recipients of the Ephesian epistle. On the other 2024 William E. Wenstrom, Jr. Bible Ministries 12 hand, the one in Ephesians 2:5 employs the accusative first person plural form of the personal pronoun ego (ἐγώ), which refers to both Paul and the recipients of this epistle. Therefore, the conjunction kai (καί) in Ephesians 2:5 introduces a concessive clause, which resumes and completes the one it introduces in Ephesians 2:1 but with a slight difference in subject. Therefore, in Ephesians 3:1-14, Paul once again employs the figure of anacoluthon and in Ephesians 3:14, he marks the resumption of his thought by repeating the exact same expression Toutou charin (Τούτου χάριν), which begins Ephesians 3:1. Thus, the evidence within Ephesians itself indicates that the expression Toutou charin (Τούτου χάριν) in Ephesians 3:1 is anaphoric rather than kataphoric. This expression appears in only one other place in Paul’s writings, namely, Titus 1:5. Therefore, in Ephesians 3:1, the expression Toutou charin (Τούτου χάριν), “for this reason” is anaphoric, which means that it is pointing to the immediate preceding context and specifically, the contents of the Ephesians 2:11-22, which serves as the basis for the intercessory prayer in Ephesians 3:14-21. Now, in Ephesians 3:1, the nominative first person singular form of the personal pronoun ego (ἐγώ), “I myself” serves to emphasize with the reader that the apostle Paul is a prisoner of Christ Jesus Christ on behalf of the Gentile Christian community in order to proclaim this mystery of Christ. The use of the nominative first person plural form of the personal pronoun ego (ἐγώ) here in Ephesians 3:1 is unnecessary in Greek since the form of a finite verb in this language indicates the person, number and gender of the subject. In context, the finite verb appears in Ephesians 3:14 and is the first person singular present active indicative conjugation of the verb kamptō (κάμπτω), “I kneel” which indicates the person, number and gender of the subject, which we noted is nominative first person singular form of the personal pronoun ego (ἐγώ) and refers to Paul. This is what makes Greek an “inflectional” language. When the personal pronoun is used therefore, it may serve to clarify the subject or contrast the subject with someone else or for emphasis. Here it is used for emphasis since it serves to emphasize with the reader that the apostle Paul is a prisoner of Christ Jesus Christ on behalf of the Gentile Christian community in order to proclaim this mystery of Christ. It is also used to mark a contrast between the apostle Paul who was Jewish Christian and the recipients of this epistle who were Gentile Christians. The referent of the nominative first person singular form of the personal pronoun ego (ἐγώ) is the apostle Paul, which is indicated by the nominative masculine singular form of the proper name Paulos (Παῦλος), “Paul,” which means “little” or “short.” He uses this name to refer to himself when he is communicating to or living among the members of the Gentile Christian community. When living among the 2024 William E. Wenstrom, Jr. Bible Ministries 13 Jews, he used his Jewish name Saul. In fact, the Lord Jesus Christ authorized him to be the apostle to the Gentiles (cf. Acts 9:15; 22:21; Romans 11:13; 15:16; Galatians 1:15-16; 2:2, 7-9). The proper name Paulos (Παῦλος), “Paul” is further evidence in the Ephesian epistle that the apostle Paul was the author of Ephesians. As we noted in our introduction of this letter, the traditional view of the church from its inception is that the apostle Paul wrote Ephesians. However, in modern times, this view has been challenged. Some of the modern critics contend that the vocabulary, style and teaching differ from the writings which are universally accepted as Pauline. They also argue that the letter is “pseudonymous.” The term “pseudonymity” refers to the practice of publishing one’s writings under a revered person’s name. Ephesians was extensively, indisputably and universally accepted throughout the Roman Empire in the early church as a letter written by the apostle Paul. Church fathers such as Ignatius, Polycarp, Clement of Rome, and Origen all regarded the epistle as written by Paul. Both Marcion and the Muratorian canon list it as Pauline. Furthermore, as in Ephesians 3:1, Ephesians 1:1 identifies Paulos, “Paul” as the author of the epistle to the Ephesians. The letter itself contains Pauline language including words that appear not only in this letter but also in the undisputed letters of Paul and yet these words do not appear anywhere else in the Greek New Testament. In typical Pauline fashion, Paul ascribes his apostolic authority to the will of God (cf. Eph. 1:1; cf. 2 Cor. 1:1; Gal. 1:1; Col. 1:1). Paul’s name is even found in Ephesians 3:1 just as it does in his so-called undisputed letters (cf. 2 Cor. 10:1; Gal. 5:2; Col. 1:23; 1 Thess. 2:18). The structure of the Ephesian epistle is in accordance with the rest of the Pauline corpus. It follows the usual structure of a Pauline letter in that it begins with a salutation followed by a thanksgiving section, then the body of the letter and ending with final remarks and a benediction. The entire letter is in line with Pauline theology found in his other letters. The Ephesian epistle is not a “pseudonymous” letter since this practice was frowned upon by the early church. This is supported by the fact that Paul would guarantee the authenticity of his letters to protect against forgeries or someone posing as him in a letter by putting his own distinguishing mark at the end of the letter. (cf. 2 Thess. 3:17-18; Gal. ; Col. 4:18). Furthermore, as we noted, Paul identifies himself as the author of this letter, which bears his name and there is no evidence whatsoever that this epistle was written by someone else. The existence of the practice of pseudonymity in the ancient world is not disputed since it is well documented. It was used in Greco-Roman cultures as a literary means of drawing on ancient authorities to address contemporary situations. This process was accepted and understood and was not consider something that was deceptive. However, this cannot be applied to Christianity. 2024 William E. Wenstrom, Jr. Bible Ministries 14 Tertullian describes an elder who has falsely written under the name of Paul in an attempt to increase Paul’s fame because he loved him. However, he was removed from his office (On Baptism). The early church was very much concerned about receiving authentic Pauline epistles and would totally reject the practice of pseudonymity. The early church was very concerned with problems of literary fraud and Paul was too as we can see in 2 Thessalonians 2:2 and Galatians 6:11. Some critics contend that Ephesians is pseudonymous because the contents are impersonal in nature. They argue that we would expect that Paul’s lengthy stay in Ephesus would prompt him to send personal greetings in this epistle. However, the absence of personal greetings and specific issues and conditions supports the idea that the Ephesian epistle is a circulatory letter intended for all the various house churches in the Roman province of Asia. Lastly, the scholars who reject Pauline authorship of Ephesians because of the close relationship between this letter and Colossians. They argue that it could not be possible for one person to write two letters which resemble each other so strikingly (cf. Eph. 6:21-22; Col. 4:7-8) and yet have significant differences (cf. Col. 2:2; Eph. 3:3-6). Guthrie answers by asserting “that two minds could not have produced two such works with so much subtle interdependence blended with independence.” 9 In the final analysis, the epistle of Ephesians should be regarded as written by the apostle Paul because the authenticity of this letter cannot be disproven. In Ephesians 3:1, the nominative masculine singular noun desmios (δέσμιος), “the prisoner” is used of Paul’s first Roman imprisonment because of the gospel. Acts 28 indicates that Paul was under house arrest during his first Roman imprisonment while awaiting his appeal before Caesar. However, in Second Timothy 1:8, the word is used of Paul’s second Roman imprisonment. The articular construction of the noun desmios (δέσμιος) is monadic, which expresses the “uniqueness” of Paul being a prisoner of the Roman civil authority despite the fact that he is owned by Jesus Christ and under His authority. As we noted in our introduction to the Ephesian epistle, where Paul was imprisoned has been debated by scholars in recent years. The traditional view of the church is that the Ephesian epistle was written while Paul was under house arrest in Rome awaiting his appeal before Caesar. This view went unchallenged for eighteen centuries. However, in modern times, there are those who dissent. Two locales have been put forth by scholars, namely Ephesus and Caesarea. The burden of proof rests with an Ephesus and Caesarea origin since church tradition holds to Paul writing Ephesians, Philemon and Colossians while under house arrest in Rome. A critical factor in a Roman origin of this epistle is that Luke is with Paul during his imprisonment (see Colossians 4:14; Philemon 24). This is 9 Guthrie, 511 2024 William E. Wenstrom, Jr. Bible Ministries 15 supported by Acts since it makes clear Paul’s Ephesian ministry does not occur in the “we” section of Acts. The traditional view, that Paul was in Rome when he wrote Ephesians, Colossians, and Philemon, is still by far the best view because of the obvious connection between Colossians and Ephesians. This is indicated by the fact that Tychicus is named the courier of both letters (cf. Col. 4:7-8; Eph. 6:21-22), thus both letters were written at the same place and time, namely during his first Roman imprisonment, which we noted took place from approximately 60-62 A.D. Paul had two Roman imprisonments: (1) A.D. 60-62: Ephesians, Colossians, Philippians and Philemon (2) A.D. 68: 2 Timothy, Hebrews. The apostle Paul wrote Philippians, Ephesians, Colossians and Philemon during his first Roman imprisonment while he was awaiting his appeal before Caesar and he was actually permitted to have his own rented quarters in Rome with a Roman soldier guarding him (See Acts 28). As was the case in Ephesians 1:2, the proper nouns Iesous (Ἰησοῦς), “Jesus” and Christos (Χριστός), “Christ” here in Ephesians 3:1 are used by Paul to describe the incarnate Son of God as well as His person and work and what He has accomplished in history through this work as well as His status in relation to creation and every creature. Thus, they also describe His relationship to the church. The word Christos (Χριστός) denotes the Messiahship of Jesus of Nazareth; thus He is the Deliverer of the human race in three areas through His death, resurrection, ascension and session: (1) Satan (2) Cosmic System (3) Old Sin Nature. The Lord’s Messiahship has a four-fold significance: (1) Separation unto God. (2) Authorization from God. (3) Divine enablement. (4) The coming Deliverer. It also signifies the uniqueness of Jesus of Nazareth who is the God-Man. Christos (Χριστός) signifies that Jesus of Nazareth served God the Father exclusively and this was manifested by His execution of the Father’s salvation plan which was accomplished by His voluntary substitutionary spiritual and physical deaths on the cross. The word signifies that Jesus of Nazareth has been given authority by God the Father to forgive sins, give eternal life, and authority over all creation and every creature as a result of His execution of the Father’s salvation plan. It denotes that Jesus of Nazareth was perpetually guided and empowered by God the Holy Spirit during His First Advent. Lastly, Christos (Χριστός) signifies that Jesus of Nazareth is the promised deliverer of the human race from the bondage of Satan, his cosmic system and the old Adamic sin nature. The articular construction of this word indicates that the referent of this word is in a class by himself and the only one deserving of the name since there were many individuals in the first century A.D. who claimed to be the Christ or were proclaimed to be the Christ. Thus, this construction emphasizes the “incomparability” of Jesus Christ. 2024 William E. Wenstrom, Jr. Bible Ministries 16 The genitive masculine singular form of the proper name Christos (Χριστός), “Christ” functions as a possession, which indicates that Jesus Christ “possesses” or Paul or we could say that the Lord “owns” him. This word also functions as a genitive of subordination, which would indicate that Paul was under the authority of Jesus Christ. This expression ho desmios tou Christou Iēsou (ὁ δέσμιος τοῦ Χριστοῦ Ἰησοῦ), “the prisoner, owned by and under the authority of Christ, who is Jesus” is not only used by Paul in Ephesians 3:1 to describe himself but also he used it in Philemon 1 and 9. He uses the expression ho desmios en kyriō (ὁ δέσμιος ἐν κυρίῳ), “prisoner of the Lord” in Ephesians 4:1 to describe himself. In each instance, he was under house arrest during his first Roman imprisonment awaiting his appeal before Caesar. The proper noun Iēsous (Ἰησοῦς), “Jesus” refers to the human nature of the incarnate Son of God, Jesus of Nazareth and functions as a genitive of simple apposition, which indicates that it clarifies who is Christ here, namely Jesus of Nazareth since there were many in the first century who made the claim. The genitive second person plural form of the personal pronoun su (σύ) means “each and every one of you as a corporate unit” or “all of you without exception” since the word not only refers to the recipients of this epistle as a corporate unit but is also used in a distributive sense emphasizing no exceptions. As we have noted throughout our study of the first two chapters of Ephesians, the referent of the second person plural form of the personal pronoun su (σύ) are Gentile Christians according to the contents of Ephesians 2:11. The articular genitive neuter plural form of the noun ethnos (ἒθνος), “who are Gentiles” pertains to persons from an ethnic group or nation not allied with and trusting in the God of Israel who is Jesus Christ and is used in a collective sense for these people. Thus, this word is used of those members of the human race who are not of Jewish racial descent and thus not members of the covenant people of God, Israel. The articular construction of the word is “generic” which means that the article is distinguishing the Gentile race from the Jewish race. This word functions as a genitive of simple apposition, which means that it is identifying specifically who the referent of the former is. Thus, this indicates that they are Gentiles racially. The genitive second person plural form of the personal pronoun su (σύ) is the object of the preposition huper (ὑπέρ), which means “for the benefit of, on behalf of” since the word functions as a marker of benefaction or advantage expressing the idea that it was “for the benefit of” these Gentile Christians that Paul was a prisoner of the one and only Christ. This interpretation is supported by the contents of Ephesians 3:2, which asserts that the stewardship of God’s grace, i.e., being a communicator of the mystery of Christ, i.e., the gospel, was given to Paul for the benefit of the Gentile Christian community. It is also indicated by the contents of 2024 William E. Wenstrom, Jr. Bible Ministries 17 Ephesians 3:8, which asserts that this grace which was given to Paul by God the Father in order to preach the unfathomable riches of Christ to the Gentiles. Therefore, this prepositional phrase reveals that Paul did not consider himself a prisoner of the Roman civil authorities but rather a prisoner of Jesus Christ. Thus, he views his imprisonment as a part of the Father’s sovereign plan for his life as an apostle to the Gentiles. Consequently, he is comforted in his imprisonment by this fact. In fact, Paul was imprisoned because of the opposition of unregenerate Jews possessed with regards to him communicating the gospel to the Gentiles. Therefore, in Ephesians 3:1, the apostle Paul informs the recipients of this epistle, who we noted were Gentile Christians that he was suffering persecution because of his ministry on behalf of the Gentiles. References to persecution abound in Paul’s letters. The apostle Paul taught Timothy in 2 Timothy 3:12 that every believer who does at any time desire to live a godly life by means of fellowship with Jesus Christ will certainly be persecuted. Second Timothy 3:12 Now, in fact, each and every one who does at any time desire to live a godly life by means of fellowship with the Christ, who is Jesus, will certainly be persecuted. (Author’s translation) Persecution can take various forms in different countries and at different ages. Some persecution is blatantly overt and some persecution is very subtle taking the form of rejection which can include being ignored, patronized or mocked. It can take the form of condescension as well. Both forms express the hostility of those who are enslaved to sin and Satan and his cosmic system. Ephesians 3:2 is composed of a protasis of a first class condition that indicates the assumption of truth for the sake of argument and begins a sentence, which ends in Ephesians 3:7. The apodosis is not introduced until Ephesians 3:13, which leaves the protasis dangling. It is introduced explicitly in Ephesians 3:13 with the inferential use of the conjunction dio (διό). The first class condition is a tool of persuasion in that the writer uses it to persuade his audience to come to his conclusion in the apodosis. The idea behind the first class condition is not “since” but rather, “if-and let us assume that it is true for the sake of argument that, then...” Here in Ephesians 3:2-12, the protasis of this first class conditional statement is designed to persuade the recipients of this epistle, who we noted were Gentile Christians, to follow a particular course of action, which in our context is obedience to the command in the apodosis to not become discouraged by Paul’s Roman imprisonment. Now, the protasis is not only contained in Ephesians 3:2 but also in Ephesians 3:3-12 with the latter explaining in greater detail the contents of the former. In other words, in Ephesians 3:3-12 explains in detail what Paul means by the expression “the stewardship of God’s grace,” which he also asserts was given to him for the benefit of the recipients of this epistle who are Gentile church age believers. 2024 William E. Wenstrom, Jr. Bible Ministries 18 The idea of the protasis is “if and let assume that it is true for the sake argument that all of you as a corporate unit without exception have heard about the stewardship of God’s grace that was given to me for the benefit of each and every one of you as a corporate unit.” This is a responsive first class condition indicating that the recipients of this letter, whom Ephesians 2:11 identifies as Gentile church age believers, would all agree with the protasis. This is indicated by the fact that these Gentile Christians are the direct result of Paul communicating the gospel to them. Specifically, they are the result of him communicating the mystery doctrine that Jewish and Gentile church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him as a result of their obedience to the gospel. In fact, Paul affirms in Ephesians 3:3-12 that this stewardship of God’s grace, which was given to him for the benefit of these Gentile church age believers was communicated to these Gentile church age believers by Paul through the Holy Spirit. As noted, “the stewardship of God’s grace” is then explained in greater detail in Ephesians 3:312. The apodosis, which we noted, is in Ephesians 3:13 and is “I ask each and every one of you as a corporate unit to not lose heart because of what I am suffering on behalf of all of you without exception, which is for the glory of each and every one of you as a corporate unit.” So therefore, as we noted the protasis is introduced in Ephesians 3:2 but explained in detail in Ephesians 3:3-12. In Ephesians 3:3-5, the apostle Paul defines this stewardship of God’s grace as the revelation of the mystery and asserts that he was given insight into this mystery of Christ, which was not known to Old Testament saints but has now been revealed to the apostles and New Testament prophets by the Spirit. In Ephesians 3:6, he defines this mystery of Christ as Gentile church age believers being fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him as a result of their obedience to the gospel. Then, in Ephesians 3:7-8, Paul asserts that he became a servant of the gospel according to the gift of God’s grace that was given to him by the exercise of God’s power to proclaim to the Gentiles the unfathomable riches of Christ and to enlighten everyone about God’s plan concealed from the saints in living in past dispensations. Thus, the implication is that Paul enlightened the recipients of this letter regarding God’s secret plan to have Jewish and Gentile believers being fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him with the Jewish church age believers as a result of their obedience to the gospel. 2024 William E. Wenstrom, Jr. Bible Ministries 19 In Ephesians 3:10, Paul asserts that the purpose of this enlightenment is that through the church the multifaced wisdom of God would be disclosed during the church age to the rulers and the authorities in the heavenly realms, which is a reference to Satan and his fellow evil spirits. Then, in Ephesians 3:11, he asserts that this was according to the eternal purpose that the Father accomplished by means of the Lord Jesus Christ’s crucifixion, death, burial, resurrection and session at the right hand of the Father. Therefore, in this first class condition in Ephesians 3:2-12, Paul is persuading these Gentile church age believers to not lose heart because he was imprisoned unjustly because they have heard about his stewardship of God’s grace, which was given to him on their behalf. He is attempting to engage them in dwelling upon God’s amazing grace, i.e., unmerited blessing, which God bestowed upon him at his conversion. This stewardship is the mystery of Christ, which was communicated through the gospel by the apostles and prophets of Jesus Christ. The content of this revelation is that Jewish and Gentile church age believers are now fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise in Christ Jesus. It was a mystery in the sense that it was a secret plan not known to Old Testaments but now communicated during the church age through the apostles and prophets of Jesus Christ. Paul became a servant of this gospel according to the gift of God’s grace, which was given to him by the exercise of God’s power in order to proclaim to the Gentiles the unfathomable riches of Christ. He also was given this gift in order to enlighten everyone in the Christian community about God’s secret plan that was hidden for ages in God. The purpose of this enlightenment we also noted was to disclose to Satan and his kingdom in the heavenly realms through the church the multifaceted wisdom of God. The implication is that they were not to lose heart because his imprisonment was the result of Satan and his kingdom persecuting him because of proclaiming this mystery that Jewish and Gentile church age believers are now fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise in Christ Jesus. Now, in Ephesians 3:2 and 13, the relationship between the protasis and the apodosis is “cause-effect.” The cause appears in the protasis, which we noted appears in Ephesians 3:2-12. The effect appears in the apodosis, which we noted appears in Ephesians 3:13. Therefore, this indicates that the Gentile Christian living throughout the various cities and towns in the Roman province of Asia must not be discouraged by Paul’s imprisonment because the purpose of this stewardship was for him to disclose to Satan and his kingdom in the heavenly realms through the church the multifaceted wisdom of God. The implication is that they were not to lose heart because his imprisonment was the result of Satan and his kingdom persecuting 2024 William E. Wenstrom, Jr. Bible Ministries 20 him because of proclaiming this mystery that Jewish and Gentile church age believers are now fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise in Christ Jesus. In other words, these Gentile Christians should never be discouraged by his imprisonment because Paul’s proclamation of this mystery doctrine is an affront and presents a threat to Satan and his kingdom. Thus, it is no surprise that Satan and his fellow evil spirits, who temporarily govern the earth, attacked him to the point of causing him to be imprisoned unjustly by his own people, the Jews. Why was Satan upset by Paul communicating the gospel throughout the Roman Empire? Because the message of the gospel meant the demise of his kingdom on the earth. As we noted in our study of Ephesians 2:11-22, both Jewish and Gentile church age believers constitute the new humanity which will dispossess Satan and his fellow evil spirits when Jesus Christ returns with the church at His Second Advent, which brings to an end the times of the Gentiles and the seventieth week of Daniel. The Son of God had to become a human being in order to restore the human race to rulership over the earth (cf. Heb. 2:5-13). The Father placed His incarnate Son Jesus Christ as ruler over the earth as a result of His Son voluntarily suffering a spiritual and physical death on the cross as a substitute for the entire human race (Phil. 2:6-11; Heb. 2:9-11). When He ascended into heaven and was seated at the right hand of the Father, He was given the title deed to the earth and rulership over it (Rev. 5:1-5). At His Second Advent, He will bodily assume rulership over the earth (Rev. 19:11-20:4). At that time, He will imprison Satan for a thousand years (Rev. 20:1-3). He will along with the church assume rulership over the earth for a thousand years. Satan was instrumental in the fall of Adam and Eve because he tempted Eve to eat from the tree of the knowledge of good and evil in disobedience to God’s prohibition to not do so. Consequently, Adam did so as well as a result of his wife’s prompting. Thus, the entire human race was not only enslaved to sin but also to Satan and his kingdom. However, the incarnation of the Son of God, Jesus Christ destroyed his works according to 1 John 3:8 as a result of His crucifixion, death, burial, resurrection and session at the right hand of the Father. Those sinners who trust in Him as their Savior are delivered from not only eternal condemnation, i.e., the wrath of God but also delivered from enslavement to sin and Satan and his cosmic system. At His Second Advent, the Lord Jesus Christ and His bride the church will dispossess Satan and his angels from the rulership of the earth and will restore the human race to the rulership over the earth. God’s plan from the beginning was that Adam and Eve would rule over the works of His hands according to Genesis 1:26-27. However, they lost this rulership because of their disobedience. However, Jesus Christ, and His bride, the church will restore the human race to its rightful place as rulers of the earth (Heb. 2:5-9). The sentence 2024 William E. Wenstrom, Jr. Bible Ministries 21 of Satan and his angels to suffer eternal condemnation in the lake of fire will be executed at the end of human history according to Revelation 20:10-15. Therefore, no wonder Paul was imprisoned unjustly because the god of this world, Satan was unhappy about this mystery doctrine of the church age, which asserts that Jewish and Gentile church age believers in resurrection bodies will dispossess him and his fellow evil spirits as rulers of planet earth. The proclamation of the gospel and in particular this mystery doctrine that Jewish and Gentile church age believers are now fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and their union and identification with Him meant the end of Satan’s kingdom on earth. The second person plural aorist active indicative conjugation of the verb akouō (ἀκούω) pertains to learning or becoming aware of something, conceived of as hearing about it. The referent of the second person plural form of this verb is the recipients of this letter, who were Gentile Christian community living throughout the Roman province of Asia. The word not only speaks of them as a corporate unit but is also used in a distributive sense emphasizing no exceptions. Therefore, in context, this verb speaks of these Gentile church age believers who lived in the various cities and towns in the Roman province of Asia receiving information about Paul’s stewardship to communicate the mystery doctrine of the church age by hearing him and other teachers and prophets communicating it to them. The enclitic particle ge (γέ), “in fact” emphasizes that each one of the recipients of this letter without exception, who were Gentile church age believers, heard about the stewardship of God’s grace that was given to Paul for the benefit of each and every one of them. In other words, in relation to the first class conditional statement, it is an emphatic confirmation that they have heard about his stewardship to the gospel and in particular the mystery doctrine of the church age that Jewish and Gentile church age believers are now fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and their resultant union and identification with Him through the baptism of the Spirit at justification. Now, as we noted in our study of Ephesians 1:10, the noun oikonomia is derived from oikos, “house” and the verb nemo, “to administrate,” thus the word literally means “to administrate a household.” From the time of Xenophon and Plato, the word represented household administration, the management of a household or of household affairs. It was generally used for the administration of the state and was eventually used to designate every type of activity that accrued from the position.10 So it takes on the meanings “direction, provision” or “administration.” It appears 10 The New International Dictionary of New Testament Theology, Colin Brown, General Editor, volume 2, page 253; Regency, Reference Library, Zondervan Publishing House, Grand Rapids, Michigan, 1967, 1969, 1971 2024 William E. Wenstrom, Jr. Bible Ministries 22 only twice in the Septuagint where it retains its original meaning of “office, administration” (Isaiah 22:19, 21). The noun oikonomia occurs 9 times in the Greek New Testament (Luke 16:2, 3, 4; 1 Corinthians 9:17; Ephesians 1:10; 3:2, 9; Colossians 1:25; 1 Timothy 1:4). In Ephesians 3:9, oikonomia means “dispensation” and refers to the church age. However, in the remaining passages, it refers to a stewardship entrusted to someone. In 1 Timothy 1:4, the noun oikonomia means “administration of a household” and refers to these unidentified individuals in Ephesus fulfilling their stewardship as pastor-teachers. Specifically, it refers to “the administration” of God’s household, which is the church. In 1 Corinthians 9:17, Ephesians 3:2, and Colossians 1:25, the word is a reference to the stewardship that God gave to Paul as an apostle. In Ephesians 1:10, the noun oikonomia (οἰκονομία) means “dispensation” since the word pertains to “a distinguishable economy in the outworking of God’s purpose.” 11 Specifically, it refers to the millennial reign of Jesus Christ when the Father’s kingdom will be visibly present on planet earth under the rulership of Jesus Christ and His bride. They will also be accompanied by Old Testament saints, tribulational martyrs in their resurrection bodies as well as the elect angels. However, here in Ephesians 3:2, the noun oikonomia (οἰκονομία) means “stewardship” because it pertains in this context to Paul’s responsibility as an apostle to communicate the gospel. Also, it speaks of his responsibility to communicate God’s secret plan that Gentile and Jewish church age believers are now fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise in Christ Jesus. In other words, it speaks of his responsibility to communicate this mystery doctrine of the church age. The idea of this word is two-fold: (1) It speaks of the office or spiritual gift of apostle. (2) It speaks of the activity of an apostle. Thus, the word not only speaks of Paul’s apostleship but also the responsibility he was given to communicate the Father’s secret plan to make Jewish and Gentile church age believers fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and their resultant union and identification with Him through the baptism of the Spirit at justification. Acts 26:15-18 records Paul recounting to King Agrippa the Lord bestowing upon him this stewardship to proclaim the gospel to the Gentiles. Acts 26:15 So I said, ‘Who are you, Lord?’ And the Lord replied, ‘I am Jesus whom you are persecuting. 16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance as a servant and witness to the things you have seen and to the things in which I will appear to you. 17 I will rescue you from your own people and from the Gentiles, to whom 11 Dispensationalism Today, page 29 2024 William E. Wenstrom, Jr. Bible Ministries 23 I am sending you 18 to open their eyes so that they turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a share among those who are sanctified by faith in me.’ (NET) The apostle Paul employs the noun charis (χάρις), “grace” for the seventh time in this epistle (cf. 1:2, 6, 7; 2:5, 7, 8) and in each instance, the word refers to God the Father’s grace policy towards unregenerate sinners, which manifests His attribute of love. Grace is also a major theme in this epistle since the noun charis (χάρις), “grace” appears 12 times in this epistle (Eph. 1:2, 6, 7; 2:5:, 7, 8; 3:2, 7, 8; 4:7, 29; 6:24). It is all that God the Father is free to do in imparting unmerited blessings to those who trust in Jesus Christ as Savior based upon the merits of Christ and His death on the cross. It is God treating the sinner in a manner that they don’t deserve and excludes any human works in order to acquire eternal salvation or blessing from God. Grace means that God saved us and blessed us despite ourselves and not according to anything that we do but rather saved us and blessed us because of the merits of Christ and His work on the Cross. It excludes any human merit in salvation and blessing (Eph. 2:8-9; Titus 3:5) and gives the Creator all the credit and the creature none. By means of faith, we accept the grace of God, which is a nonmeritorious system of perception, which is in total accord with the grace of God. Grace and faith are totally compatible with each other and inseparable (1 Tim. 1:14) and complement one another (Rom. 4:16; Eph. 2:8). Grace, faith, and salvation are all the gift of God and totally exclude all human works and ability (Eph. 2:8-9). However, here in Ephesians 3:2, the noun charis (χάρις), “grace” is employed by the apostle Paul to describe the stewardship the Lord Jesus Christ bestowed upon him at his justification as being an “unmerited blessing.” Thus, it is not only describe his spiritual gift of apostleship as an unmerited blessing but also the responsibility and task the Lord called or commissioned him to perform on behalf of the Gentiles. This interpretation is supported by the contents of Ephesians 3:8. Ephesians 3: 8 To me—less than the least of all the saints—this grace was given, to proclaim to the Gentiles the unfathomable riches of Christ (NET) Now, in Ephesians 3:2, the referent of the articular genitive masculine singular form of the noun theos (θεός), “the one and only God” is God the Father. The articular construction of the noun theos (θεός) expresses the idea that there were many gods in the world, but the God Jewish and Gentile Christians worshipped was the one and only true God in contrast to unregenerate humanity in the first century A.D. which worshipped the pantheon of Graeco-Roman gods. The noun charis (χάρις), “grace” functions as a genitive of apposition or epexegetical genitive, which indicates that the noun charis (χάρις), “grace” is identifying or describing the noun oikonomia (οἰκονομία), “the stewardship” as God’s grace. Specifically, it identifies this stewardship as an unmerited blessing given to Paul, which originates from God the Father. In other words, Paul did not 2024 William E. Wenstrom, Jr. Bible Ministries 24 earn or deserve this stewardship but rather it was a gift from God the Father. The noun theos (θεός) functions as a genitive of source, which expresses the idea that this grace or unmerited blessing bestowed upon Paul “originates from” God the Father. When Paul describes himself in Ephesians 3:8 as “less than the least of all the saints,” he is alluding to the fact that his stewardship was manifestation of God’s grace in the sense that the task the Lord gave him to communicate the gospel to the Gentile was an unmerited blessing. In other words, he certainly did not earn or deserve it. As we noted in our exegesis of Ephesians 3:2, the verb didōmi (δίδωμι) means “to bestow as a gift” since the word pertains in this context of giving someone something as an expression of generosity. The referent of the feminine singular form of this verb is the noun oikonomia (οἰκονομία), “the stewardship,” which we noted is modified by the genitive adjunct tēs charitos tou theou (τῆς χάριτος τοῦ θεοῦ), “God’s grace.” The dative first person singular form of the possessive personal pronoun egō (ἐγώ), “to me” and refers of course to the apostle Paul. The word functions as a dative indirect object, which indicates that the apostle Paul received this stewardship, which was an unmerited blessing originating from God the Father. The accusative second person plural form of the personal pronoun su (σύ) means “each and every one of you as a corporate unit” or “all of you as a corporate unit without exception” because it not only refers to the recipients of this letter but is also used of them in a distributive sense emphasizing on exceptions. The referent of this word we noted is the Gentile Christian community living throughout the Roman province of Asia. This word is the object of the preposition eis (εἰς), which functions as a marker of benefaction or advantage expressing the idea that the stewardship of God’s grace, which was given to Paul, was “for the benefit of” each and every Gentile church age believer without exception. The aorist tense of this verb didōmi (δίδωμι) is a constative aorist, which describes in summary fashion Paul receiving as a gift the stewardship of communicating the Father’s secret plan to make Jewish and Gentile church age believers fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of the faith in Christ Jesus at justification and their resultant union and identification with Him. If you recall, the noun oikonomia (οἰκονομία), “the stewardship” not only speaks of Paul’s apostleship but also the responsibility he was given to communicate the Father’s secret plan to make Jewish and Gentile church age believers fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and their resultant union and identification with Him through the baptism of the Spirit at justification. Therefore, the aorist tense is not only describing the moment Paul received this stewardship at 2024 William E. Wenstrom, Jr. Bible Ministries 25 justification but also describes Paul receiving the revelation of the content of this mystery after justification. The passive voice of this verb means that the subject receives the action of the verb from either an expressed or unexpressed agency. Here the agency is expressed in Ephesians 3:5, which asserts that this mystery or God the Father’s secret plan to make Jewish and Gentile believers fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise in Christ Jesus during the church age was revealed to the apostles and prophets en pneumati (ἐν πνεύματι), “by the Spirit.” Therefore, the passive of this verb didōmi (δίδωμι) indicates that the stewardship of God’s grace receives the action of being given to Paul when he received the gift of apostleship through the omnipotence of the Holy Spirit at justification and after justification when he received the revelation of the content of this mystery from the Holy Spirit. The participle conjugation of this verb is in the genitive case and functions as a genitive of apposition or epexegetical genitive, which indicates that the participle conjugation of this verb didōmi (δίδωμι) is identifying or describing the noun oikonomia (οἰκονομία), “the stewardship” as being given to Paul at justification for the benefit of the Gentile Christian community and after justification when he received the revelation of the content of this mystery. In Colossians 1:25, the apostle Paul also mentions this same stewardship from God. Colossians 1:24 Now, I am presently rejoicing because of my sufferings on behalf of each and every one of you. In fact, I am supplementing that which remains of the one and only Christ’s intense sufferings by means of my physical body on behalf of His body which is, as an eternal spiritual truth, the church. 25 Of which I myself became a servant because of the stewardship which is from God (the Father) which was given to me on behalf of each and every one of you in order to fulfill the task of communicating the message originating from God (the Father). 26 Specifically, the mystery which has been concealed from past ages, in other words from past generations but now has been revealed to His saints. 27 For the benefit of whom, God (the Father) wanted to make known what is of infinite value, namely the glorious revelation of this mystery among the Gentiles, which is, as an eternal spiritual truth Christ in each and every one of you, who is the confident expectation of glory, 28 whom we make it our habit of proclaiming everywhere. Specifically, by making it our habit of instructing each and every person, yes by making it our habit of providing authoritative instruction for each and every person by means of a wisdom which is absolute. The purpose of which is to present each and every person as mature in the presence of the Christ. 29 For which purpose, I in fact continue making it my habit of working hard. Specifically, by making it my habit of striving for my 2024 William E. Wenstrom, Jr. Bible Ministries 26 own benefit in the face of opposition because of His activity which is regularly made effective through me by means of power. (Author’s translation) Ephesians 3:3 is composed of the following: (1) hoti (ὅτι) epexegetical clause hoti kata apokalypsin egnōristhē moi to mystērion (ὅτι κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον), “Namely that, the mystery was made known for the benefit of myself as revelation” (Author’s translation) (2) comparative clause proegrapsa en oligō (προέγραψα ἐν ὀλίγῳ), “as I wrote beforehand in a concise manner.” (Author’s translation) The hoti (ὅτι) epexegetical clause explains the noun oikonomia (οἰκονομία), “the stewardship” and specifically, it explains the nature of this stewardship, namely it is being a steward of the mystery or the divine secret that was made known to Paul by revelation from the Holy Spirit. As was the case in Ephesians 1:17, the noun apokalypsis (ἀποκάλυψις) here in Ephesians 3:3 means “revelation” since the word in both instances pertains to communication of knowledge which was previously hidden to man by a divine or supernatural agency. However, in Ephesians 1:17, it refers to the revelation the Holy Spirit provided Paul and his fellow apostles regarding the Father’s plan for the church age believer, which now appears in the Greek New Testament. But here in Ephesians 3:3, it refers to the revelation the Holy Spirit (Eph. 3:5) provided Paul in relation to his stewardship, which he describes in Ephesians 3:2 as unique to the grace, which originates form the one and only God which is a reference to the Father. As we noted in our study of Ephesians 3:2, the protasis is introduced in Ephesians 3:2 but explained in detail in Ephesians 3:3-12. In Ephesians 3:3-5, the apostle Paul defines this stewardship of God’s grace as the revelation of the mystery and asserts that he was given insight into this mystery of Christ, which was not known to Old Testament saints but has now been revealed to the apostles and New Testament prophets by the Spirit. In Ephesians 3:6, he defines this mystery of Christ as Gentile church age believers being fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him as a result of their obedience to the gospel. Then, in Ephesians 3:7-8, Paul asserts that he became a servant of the gospel according to the gift of God’s grace that was given to him by the exercise of God’s power to proclaim to the Gentiles the unfathomable riches of Christ and to enlighten everyone about God’s plan concealed from the saints in living in past dispensations. Thus, the implication is that Paul enlightened the recipients of this letter regarding God’s secret plan to have Jewish and Gentile believers being fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him with the Jewish church age believers as a result of their obedience to the gospel. In Ephesians 3:10, Paul asserts that the purpose of this enlightenment is that through the church 2024 William E. Wenstrom, Jr. Bible Ministries 27 the multifaced wisdom of God would be disclosed during the church age to the rulers and the authorities in the heavenly realms, which is a reference to Satan and his fellow evil spirits. Then, in Ephesians 3:11, he asserts that this was according to the eternal purpose that the Father accomplished by means of the Lord Jesus Christ’s crucifixion, death, burial, resurrection and session at the right hand of the Father. Therefore, in Ephesians 3:3, the noun apokalypsis (ἀποκάλυψις), which we noted means “revelation” refers to Paul’s stewardship, which we also noted, he defines as the mystery of Christ, which was communicated through the gospel by the apostles and prophets of Jesus Christ by the agency of the Holy Spirit. The content of this revelation is that Jewish and Gentile church age believers are now fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise in Christ Jesus. It was a mystery in the sense that it was a secret plan not known to Old Testaments but now communicated during the church age through the apostles and prophets of Jesus Christ. The purpose of this enlightenment we also noted was to disclose to Satan and his kingdom in the heavenly realms through the church the multifaceted wisdom of God. There has been much conjecture as to when Paul received this revelation. It could refer to Paul’s Damascus road experience at his conversion (Acts. 9:3-8; 22:6-11; 26:12-18),or the teaching of Ananias in Damascus (Acts 9:10-19), or the vision in Jerusalem Paul received (Acts 22:17) or lastly, his training by God in Arabia (Gal.1:12,17-18). However, none of these accounts reveals or suggests that Paul received this revelation that Jewish and Gentile Christians are now fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise in Christ Jesus. Now, in Ephesians 3:3, the prepositional phrase kata apokalypsin (κατὰ ἀποκάλυψιν), “as revelation” not only modifies to the hoti epexegetical clause egnōristhē moi to mystērion (ἐγνωρίσθη μοι τὸ μυστήριον), “the mystery was made known for the benefit of myself” but also corresponds to it. Specifically, the former corresponds to the latter in that both speak of Paul receiving revelation from the Holy Spirit. In other words, they are equivalent to each other in that they both refer to the same thing. Namely, this divine secret or mystery was made known to him by the Spirit is “equivalent” to receiving revelation from the Holy Spirit. As was the case in Ephesians 1:9, the noun mustērion (μυστήριον) here in Ephesians 3:3, the word means “mystery, divine secret” since the word pertains to the content of that which has not been known before but which has been revealed to an in-group or restricted constituency.12 It pertains to a secret whose concerned party is a deity alone and those to whom he chooses to share the information; especially Louw, J. P., & Nida, E. A. (1996). In Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 344). United Bible Societies 12 2024 William E. Wenstrom, Jr. Bible Ministries 28 concerning the method and history of God’s redemption or other supernatural information.13 In Ephesians 1:9 and 3:3, the noun mustērion (μυστήριον), “mystery” speaks of a truth which was not known to Old Testament saints but has now been revealed by the Father through the Spirit during the church age to the apostles who communicated it to the church. In Ephesians 1:9, this word refers to the divine secret or mystery of the Father’s will for church age believers. Ephesians 1:3 The God, namely the Father of the Lord ruling over us, who is Jesus Christ, is worthy of praise. Namely, because He is the one who has blessed each and every one of us by means of each and every kind of Spirit appropriated blessing in the heavenlies in Christ. 4 For He chose each and every one of us for His own purpose because of Him alone before creation in order that each and every one of us would be holy as well as uncensurable in His judgment. 5 He did this by predestinating each and every one of us for the purpose of adoption as sons because of His love through Jesus Christ for Himself according to the pleasure of His will. 6 This was for the purpose of praising His glorious grace, which He freely bestowed on each and every one of us because of the one who is divinely loved. 7 Because of whom, each one of us are experiencing that which is the redemption through His blood, namely the forgiveness of our transgressions according to His infinite grace. 8 This He provided in abundance for the benefit of each and every one of us because of the exercise of a wisdom, which is absolute and divine in nature resulting in the manifestation of an insight, which is absolute and divine in nature. 9 He did this by revealing the mystery of His will for the benefit of each and every one of us according to His pleasure, which He planned beforehand because of our faith in and union and identification with Himself. (Author’s translation) In Ephesians 1:9, the noun mustērion (μυστήριον), “mystery” speaks of a truth which was not known to Old Testament saints but has now been revealed by the Father through the Spirit during the church age to the apostles who communicated it to the church. This mystery is identified by the word’s genitive adjunct which is tou thelēmatos autou (τοῦ θελήματος αὐτοῦ), “of His will.” This mystery of the Father’s will is identified in Ephesians 1:3-4 as the Father electing church age believers by predestinating them for the purpose of adoption as sons for His purpose because of His love through Jesus Christ. Thus, it was according to His will to elect church age believers by predestinating them for the purpose of adoption as sons for His purpose alone because of His love through Jesus Christ. 13 Logos Bible Software Bible Sense Lexicon 2024 William E. Wenstrom, Jr. Bible Ministries 29 This mystery is developed further in Ephesians 3:5-6 in that it asserts that the Gentile believers are fellow heirs, fellow members of the body and fellow partakers of the promise in Christ Jesus with Jewish Christians. Both groups compose those who have been elected by the Father which was accomplished by predestinating them for the purpose of adoption as sons for Himself alone because of His love through their faith in and union and identification with Jesus Christ. Therefore, the development of this mystery in Ephesians 3:5-6 is that these verses are identifying that not only Jewish Christians are elected and predestinated and in union with Christ and identified with Him but also Gentile Christians. This development was necessary since the promise of the Holy Spirit was originally given to His apostles and disciples who were all Jewish since this promise was given to the Jewish people under the New Covenant (cf. Jer. 31:31-34; Ezek. 36:27) and the recipients of the Ephesian epistle were Gentile Christians. So therefore, in Ephesians 3:3, the referent the noun mustērion (μυστήριον), “mystery” is that Gentile and Jewish church age believers being fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him as a result of their obedience to the gospel. Ephesians 3:3 expands or explains in greater detail or provides more information about the Father’s will for the church age believer in Ephesians 1:9. Namely, that it also involves Gentile and Jewish church age believers being fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him as a result of their obedience to the gospel. Therefore, in each instance, the word has the same referent because the Father’s will for the church age believer, which was not known to the Old Testament prophets, is that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him. Some commentators argue that this comparative clause alludes to Colossians 1:25-27. However, this very unlikely since Tychicus not only delivered Ephesians to the Christian community in the Roman province of Asia but also Colossians (Col.4:7). He also delivered what we know as “Philemon” to Philemon since it can be inferred that Philemon lived in Colossae because the Onesimus mentioned in Philemon 10 is Philemon’s slave is the same Onesimus who appears in Colossians 4;9. Now, therefore, in Ephesians 3:3, the statement kata apokalypsin egnōristhē moi to mystērion (κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον), “Namely that, the mystery was made known for the benefit of myself as revelation” means that the divine secret or mystery that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise 2024 William E. Wenstrom, Jr. Bible Ministries 30 because of their faith in Christ Jesus at justification and union and identification with Him was made known for the benefit of Paul as revelation. As we noted in our exegesis of Ephesians 3:3, the aorist tense of this verb gnōrizō (γνωρίζω) is a constative aorist, which is describing in summary fashion the action of Paul receiving this divine secret or mystery that Gentile and Jewish church age believers being fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him being made known for the benefit of Paul. There is nothing in Scripture which would indicate that this is a consummative aorist which is used to stress the cessation of an act, which would thus indicate that Paul received this revelation at the moment of justification or at some other point of time after his conversion. The Scriptures also do not indicate if he received this revelation in stages over a period of time. Therefore, it is better to take the aorist tense of this verb as a constative aorist which takes no interest in the internal workings of the action of the verb. It simply describes in summary fashion without focusing on the beginning or end of the action. The passive voice of the verb gnōrizō (γνωρίζω) indicates that this mystery or divine secret about Jewish and Gentile church age believers receives the action of being made known to Paul by revelation from the Holy Spirit. The comparative clause proegrapsa en oligō (προέγραψα ἐν ὀλίγῳ), “as I wrote beforehand in a concise manner” which follows this hoti epexegetical clause refers to Paul writing about this mystery concerning Jewish and Gentile church age believers in Ephesians 1:3-14 and 2:11-22. The adverb kathōs (καθώς) functions as a marker of comparison which means that it is marking a comparison between the hoti (ὅτι) epexegetical clause hoti kata apokalypsin egnōristhē moi to mystērion (ὅτι κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον), “Namely that, the mystery was made known for the benefit of myself as revelation” (Author’s translation) and the comparative clause proegrapsa en oligō (προέγραψα ἐν ὀλίγῳ), “as I wrote beforehand in a concise manner” (Author’s translation), which follows it. The latter refers to the contents of Ephesians 1:9, which we noted speaks of mystery of the Father’s will for church age believers, which is explained in greater detail in Ephesians 3:2-13. Therefore, this adverb kathōs (καθώς) is marking a comparison between the contents of Ephesians 3:2-13 with the contents of Ephesians 1:3-14 and 2:11-22. In this comparative clause, the verb prographō (προγράφω) means “to write beforehand or previously, to write in advance or in anticipation of” and is modified by the prepositional phrase en oligō (προέγραψα ἐν ὀλίγῳ), which identifies Paul as writing about this divine secret or mystery in a brief manner in Ephesians 1:9. The aorist tense of the verb prographō (προγράφω) is used of Paul writing in Ephesians 1:3-14 and 2:11-22 about this mystery not known to Old Testament 2024 William E. Wenstrom, Jr. Bible Ministries 31 prophets that Jewish and Gentile church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him. This author not only believes that this comparative clause in Ephesians 3:3 refers to Paul’s teaching in Ephesians 1:3-10 but also to his teaching in Ephesians 2:11-22. This is indicated by the fact that these verses develop the idea of these Gentile Christians being elected by being predestinated in eternity past to adoption as son of the Father, which is taught in Ephesians 1:3-14. Ephesians 2:11-22 teaches that Gentile church age believers are united with Jewish Gentile believers because of their faith in Jesus Christ at justification and their union and identification with Him accomplished through the baptism of the Spirit at their justification. Thus, the election and predestinated of church age believers to adoption as sons of the Father taught by Paul in Ephesians1:3-14 also involves Jewish and Gentile church age believers being united together to form the new humanity led by Jesus Christ which will dispossess Satan and his fellow evil spirits in order to rule over the works of God’s hands during Jesus Christ’s millennial reign. Thus, the comparative clause proegrapsa en oligō (προέγραψα ἐν ὀλίγῳ) is emphasizing that Paul wrote about this mystery or divine secret about Jewish and Gentile church age believers briefly in Ephesians 1:3-14 and 2:11-22 before writing about it in detail in Ephesians 3:2-13. Ephesians 3:4 is composed of the participial clause dynasthe anaginōskontes noēsai tēn synesin mou (δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου), “that is, by each one of you making it your habit of hearing read publicly, all of you will for your own benefit become able to comprehend my insight” and is modified by two prepositional phrases. The first is pros ho (πρὸς ὃ), “Concerning which” and the second is en tō mystēriō tou Christou (ἐν τῷ μυστηρίῳ τοῦ Χριστοῦ), “into this incomparable mystery, which is produced by your unique union and identification with Christ.” These two prepositional phrases serve as bookends to this participial clause with the first placed in the emphatic position in the clause and the second completing the clause. In the participial clause, we noted in our exegesis that the nominative masculine plural present active participle conjugation of the verb anaginōskō (ἀναγινώσκω) pertains to having a particular piece of literature read publicly or aloud to people and thus involves verbalization. The referent of the masculine plural form of this verb is the Gentile Christian community living in the various cities and towns throughout the Roman province of Asia. This is indicated by the fact that Paul identifies the recipients of this epistle in Ephesians 2:11 as Gentile Christians and this is a circular letter written. Therefore, this verb in Ephesians 3:4 refers to the contents of Ephesians being read publicly to each member of the Gentile Christian community in the Roman 2024 William E. Wenstrom, Jr. Bible Ministries 32 province of Asia who were the recipients of this epistle by their lectors and pastorteachers. In other words, it describes these Gentiel Christians hearing read publicly the contents of this epistle, which explains in detail this mystery doctrine of the church age. As we noted in our exegesis, this word anaginōskō (ἀναγινώσκω) functions as a nominative in simple apposition which means that it describes the recipients of this epistle hearing the contents of this epistle read to them publicly by their lectors and pastors in the public worship service and which contents explains in detail this mystery doctrine for the church age. The present tense of this verb is a customary present, which is used to describe these Gentile Christians as “making it their habit of” hearing read publicly in the public worship service this mystery doctrine. This verb anaginōskō (ἀναγινώσκω) also functions as a participle of means which indicates the means by which the action of a finite verb is accomplished. This type of participle defines the action of its controlling verb and makes more explicit what the author intended to convey with the verb. This type of participle usually follows the main verb. In this context, the finite verb is the second person plural present middle indicative conjugation of the verb dunamai (δύναμαι), “you will be able” whose thought is completed by the aorist active infinitive conjugation of the verb noeō (νοέω), “to understand.” Also, in this context, the verb anaginōskō (ἀναγινώσκω) follows the main verb, which we noted is the verb dunamai (δύναμαι), “you will be able.” Therefore, the participle conjugation of the verb anaginōskō (ἀναγινώσκω) is describing the means by which the recipients of this letter will be able to comprehend Paul’s insight into this mystery of Christ. Namely, by making it their habit of hearing read publicly the contents of this letter by their lectors and pastors in the public worship service, which explains in detail this mystery doctrine for the church age. Some interpret the participle conjugation of this verb anaginōskō (ἀναγινώσκω) as a temporal participle, which in relation to its controlling verb, answers the question, “when?” Therefore, this type of participle would be expressing the idea of the recipients of this letter will be able to comprehend Paul’s insight into this mystery of Christ “while” hearing read publicly the contents of this letter read in the public worship service. Though a participle might have a temporal force, one must determine if a more specific semantic value is intended by the writer before interpreting the participle as being temporal. This is the case here where anaginōskō (ἀναγινώσκω) has a more specific semantic value, namely means. The second person plural aorist middle indicative conjugation of the verb dunamai (δύναμαι) pertains to possessing the capacity to understand a particular subject. We noted that the referent of the second person plural of this verb is of course the recipients of this epistle who were members of the Gentile Christian 2024 William E. Wenstrom, Jr. Bible Ministries 33 community living in the various cities and towns in the Roman province of Asia. The middle voice of this verb is an indirect middle, which means that the subject acts for himself or herself. Therefore, this would express the idea that it would be “for the benefit of” the recipients of this epistle to be able to comprehend Paul’s insight into the mystery of Christ. The aorist active infinitive conjugation of the verb noeō (νοέω), “to understand” pertains to understanding, or comprehending on the basis of careful thought and consideration and speaks of grasping the meaning of a particular subject intellectually. It functions as complementary infinitive which means that it is completing the thought of the second person plural present middle indicative conjugation of the verb dunamai (δύναμαι) because it identifies for the reader what they will be able to do by reading the contents of this epistle. The aorist tense of this verb noeō (νοέω) is an ingressive aorist, which emphasizes the entrance into a particular state or condition. Therefore, this indicates that the recipients of this epistle will be able to “enter into the state of” comprehending Paul’s insight into the mystery of Christ by making it their habit of hearing the contents of this epistle read to them publicly by their lectors and pastors. The noun sunesis (σύνεσις), “insight” pertains to possessing the ability to understand the meaning and importance of something. As was the case in Colossians 1:9, 2:2 and 2 Timothy 2:7, the noun sunesis (σύνεσις) here in Ephesians 3:4 pertains to the result of apprehending the inner nature of things or of seeing intuitively. It pertains to the quality of being able to grasp and comprehend what is obscure, skill in discerning, and the power to see what is not evident to the average mind. The nominative first person singular form of the personal pronoun ego (ἐγώ) means “my” and its referent is of course Paul. The articular construction of the noun sunesis (σύνεσις) is employed with this personal pronoun in order to denote possession indicating that this insight or discernment is the possession of the apostle Paul. Now, in the first prepositional phrase pros ho (πρὸς ὃ), “concerning which,” we noted in our exegesis that the referent of the accusative neuter singular form of the relative pronoun hos (ὅς) is the articular nominative neuter singular form of the noun mustērion (μυστήριον), “the mystery,” which appears in Ephesians 3:3. This mystery refers to revelation Paul received from the Holy Spirit and was not known to the Old Testament prophets of Israel. The content of this revelation is that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him. As we noted in our study of Ephesians 3:3, this verse expands or explains in greater detail or provides more information about the Father’s will for the church 2024 William E. Wenstrom, Jr. Bible Ministries 34 age believer in Ephesians 1:9. Namely, that it also involves Gentile and Jewish church age believers being fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him as a result of their obedience to the gospel. Therefore, in each instance, the word has the same referent because the Father’s will for the church age believer, which was not known to the Old Testament prophets, is that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him. We also noted in our exegesis that the accusative neuter singular form of the relative pronoun hos (ὅς) is the object is the object of the preposition pros (πρός), which marks this mystery doctrine of the church age as being the connection between what he wrote about it in the first two chapters and what he is going to write about in Ephesians 3:5-13. The second prepositional in Ephesians 3:4, which completes this verse contains the noun mustērion (μυστήριον) means “mystery, secret, divine secret” since it pertains to revelation that was not known to the Old Testament prophets of Israel but has been given to the apostles and New Testament prophets by the Holy Spirit. As was the case in Ephesians 3:3, here in Ephesians 3:4 the referent of this word is the revelation that Gentile and Jewish church age believers being fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him as a result of their obedience to the gospel. The articular construction of this word is monadic, which means that this mystery is “unique” or “one of a kind” because the content of this mystery is that Gentile and Jewish church age believers being fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification. Thus, this mystery is unique because never before in history were Gentile believers on equal footing with Jewish believers. The noun mustērion (μυστήριον) is the object of the preposition en (ἐν), which marks the content of what Paul possessed insight into, namely, this unique mystery or secret, which is produced by union and identification with Christ, which is unique to those Jewish and Gentile sinners who have been declared justified through faith in Jesus Christ as their Savior. The proper name Christos (Χριστός), “Christ” contains the figure of metonymy which means that the one and only Christ is put for the church age believer’s union and identification with Him through the baptism of the Spirit at their justification. This interpretation is indicated by the contents of Ephesians 3:5-13 reveal the content of this mystery, namely that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because 2024 William E. Wenstrom, Jr. Bible Ministries 35 of their faith in Christ Jesus at justification and union and identification with Him. Gentile Christians were entered into a relationship with God the Father and with His covenant people Israel by being declared justified through faith in Jesus Christ. Simultaneously, through the baptism of the Spirit, they were placed in union with Jesus Christ and identified with Him in His crucifixion, death, burial, resurrection and session at the Father’s right hand. Through the baptism of the Spirit, they were united with Jewish Christians. Consequently, they benefit from the four unconditional covenants that God established with His covenant people, namely the Abrahamic, Palestinian, Davidic and New covenants. They received the gift of the Spirit and the forgiveness of sins because of benefiting from the New covenant, which promises these two benefits. The articular construction of the proper name Christos (Χριστός), “Christ” is monadic emphasizing that Jewish and Gentile church age believer’s union and identification with Jesus Christ as being unique in history. This is indicated by the fact that unlike the church age, Gentile believers in previous dispensations have never been on equal footing with Jewish believers in the sense that Gentiles have never given the privilege of entering into a covenant relationship with God as Jewish believers. At the moment of justification, Gentile church age believers have been entered into a covenant relationship with God because through the baptism of the Spirit, not only have they been united with Christ and identified with Him but they have also been united with Jewish church age believers as well (cf. Rom. 11:16-21; Eph. 2:11-22). The articular construction of the proper name Christos (Χριστός) functions as a genitive of production, which takes place when the genitive substantive “produces” the noun to which it stands related, which in our context is the noun mustērion (μυστήριον), “mystery.” Therefore, this construction expresses the idea that this mystery or secret doctrine that Gentile and Jewish church age believers being fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise with each other is “produced by” their faith in Christ Jesus at justification and union and identification with Him. Notice, in Ephesians 3:4 that Paul speaks of this mystery being read publicly to the recipients of this epistle who we noted were Gentile Christians living in the various cities and towns in the Roman province of Asia. The public reading of Scripture is commanded by Paul since he instructed Timothy in 1 Timothy 4:13 to be occupied with the public reading of Scripture. The public reading of Scripture is mentioned in 1 Thessalonians 5:27 in that Paul commanded the Thessalonian Christian community to have the contents of First Thessalonians read to each person in their community. Now, some expositors argue that the content of the mystery of Christ here in Ephesians 3:4 is the same as in Colossians 1:26, 27, 2:2 and 4:3. However, this is 2024 William E. Wenstrom, Jr. Bible Ministries 36 not the case. In fact, the content of the mystery of Christ here in Ephesians 3:4 refers to one of several doctrines which are described by Paul in his writings as a “mystery,” i.e., not known to the Old Testament prophets of Israel but revealed by the Spirit to the apostles and New Testament prophets. Namely, that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him. In the New Testament, the church is never actually called a mystery but we know it is a mystery because its major elements are specifically designated as mysteries. For example, the first major element is the body concept of Jewish and Gentile believers united into one body to form one “new man” or “new humanity.” This is described a mystery in Ephesians 3:1-12. The second major element is that the church is the Bride of Jesus Christ which is taught in Ephesians 5:22-32. The third element is the rapture or resurrection of the church which is described as a mystery as well in First Corinthians 15:51-52. Lastly, the fourth and final major element is the concept of Jesus Christ indwelling each and every church age believer which is taught here in Colossians 1:24-27 and also in 2:10-19; 3:4 and 11. Ephesians 3:5 is composed of the following: (1) relative pronoun clause ho heterais geneais ouk egnōristhē tois huiois tōn anthrōpōn (ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων), “This mystery was by no means made known to members of the human race in previous generations.” (Author’s translation) (2) comparative clause hōs nyn apekalyphthē tois hagiois °apostolois autou kai prophētais en pneumati (ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις °ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι), “as it has now been revealed through the personal agency of His holy apostles as well as prophets by means of the omnipotence of the Spirit.” (Author’s translation) We noted in our exegesis that the referent of the nominative neuter singular form of the relative pronoun hos (ὅς) is the articular nominative neuter singular form of the noun mustērion (μυστήριον), “the mystery,” which appears in Ephesians 3:4, which is indicated by the fact that they agree in gender (neuter) and number (singular). As we also noted in our study of this verse, the latter means “mystery, secret, divine secret” since it pertains to revelation that was not known to the Old Testament prophets of Israel but has been given to the apostles and New Testament prophets by the Holy Spirit. As was the case in Ephesians 3:3, here in Ephesians 3:4 the referent of this word is the revelation that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise with Jewish church age believers because of their faith in Christ Jesus at justification and union and identification with Him. In Ephesians 3:4, we also noted Paul asserts that this mystery is “produced by” these Jewish and Gentile church age believer’s faith in Jesus Christ at justification and union and 2024 William E. Wenstrom, Jr. Bible Ministries 37 identification with Him. Therefore, the referent of the nominative neuter singular form of the relative pronoun hos (ὅς) here in Ephesians 3:5 is the articular nominative neuter singular form of the noun mustērion (μυστήριον), “the mystery,” which Paul asserts is produced by the church age believer’s union and identification with Jesus Christ. In our study of Ephesians 3:3-4, we noted that this verse expands or explains in greater detail or provides more information about the Father’s will for the church age believer in Ephesians 1:9. Namely, that it also involves Gentile and Jewish church age believers being fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him as a result of their obedience to the gospel. Therefore, in each instance, the word has the same referent because the Father’s will for the church age believer, which was not known to the Old Testament prophets, is that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him. Ephesians 3:1-13 teaches that it was a mystery that the Gentiles through faith in Christ would become fellow heirs with Jewish believers, fellow members of the body of Christ and fellow partakers of the four unconditional covenants of promise to Israel. The mystery is not that the Gentiles would be saved since this was prophesied in the Old Testament (Isa. 11:10; 60:3). Rather, the mystery concerning the Gentiles is that they would become fellow heirs with Jewish believers, fellow members with Jewish believers in the body of Christ and fellow partakers of the covenant promises to Israel. The content of this mystery is three-fold: (1) The Gentile believers are fellow heirs with Jewish believers in the sense that they share in the spiritual riches God gave them because of His covenant with Abraham (Gal. 3:26-28). (2) Gentile believers in Christ are fellow members of the body of Christ with Jewish believers. There is one body, the body of Christ (Eph. 4:4), which has no racial distinctions (1 Cor. 12:13) and has the Lord Jesus Christ as its head (Eph. 5:23). Each individual member of the body of Christ shares in the ministry (Eph. 4:15-16). (3) Gentile believers in Christ are fellow partakers of the four unconditional covenants of promise to Israel. The four great unconditional covenants to Israel will be fulfilled: (1) Abrahamic deals with the race of Israel (Gen. 12:1-3; 13:16; 22:15-18). (2) Palestinian is the promise of land to Israel (Gen. 13:15; Num. 34:1-12). (3) Davidic deals with the aristocracy of Israel (2 Sam. 7:8-17) (4) New deals with the future restoration of Israel during the millennium (Jer. 31:31-34). This mystery about Jewish and Gentile church age believers is not only alluded to in Ephesians 1:3-14 and Ephesians 3:2-13 but is also alluded to in Ephesians 2:1122 because the latter develops the idea of these Gentile Christians being elected by 2024 William E. Wenstrom, Jr. Bible Ministries 38 being predestinated in eternity past to adoption as son of the Father, which is taught in Ephesians 1:3-14. Ephesians 2:11-22 teaches that Gentile church age believers are united with Jewish Gentile believers because of their faith in Jesus Christ at justification and their union and identification with Him accomplished through the baptism of the Spirit at their justification. Thus, the election and predestination of church age believers to adoption as sons of the Father taught by Paul in Ephesians1:3-14 also involves Jewish and Gentile church age believers being united together to form the new humanity who along with Jesus Christ dispossess Satan and his fellow evil spirits as rulers over God’s creation in order to rule over the works of God’s hands during Jesus Christ’s millennial reign. Now, in Ephesians 3:5, the dative feminine plural form of the noun genea (γενεά), “generations” refers to generations of human beings extending from Adam up to the church age. In other words, the referent of this word is the dispensations prior to the church age. We noted in our exegesis that this noun genea (γενεά) is modified by the dative feminine plural form of the adjective heteros (ἕτερος), “previous” which refers to the dispensations that came before the church age. These dispensations, which preceded the church age, would include the dispensation of the Gentiles and Israel. The dispensation of the Gentiles begins with the Edenic period, which can be divided into four periods: (1) Edenic: Adam to the Fall (Gen. 1:26-3:6). (2) Ante-Diluvian: Fall of Adam to the Flood (Gen. 3-9). (3) Post-Diluvian: Noah Leaving Ark to Call of Abraham (Gen. 9-12). (4) Patriarchal: Call of Abraham to Giving of Law on Sinai (Gen. 12-Ex. 19). The dispensation of Israel is broken into six periods: (1) Theocratic Kingdom: Exodus to Samuel (B.C. 1441-B.C. 1020) (2) United Kingdom: Saul to Rehoboam (B.C. 1020-926 B.C.) (3) Northern Kingdom: Jeroboam to Hosea (B.C. 926-B.C. 721). Lastly, the last dispensation before the church age is the dispensation of the hypostatic union of Jesus Christ or in other words, His First Advent, which of course began with the birth of Christ and culminated in His death, resurrection, ascension and session at the right hand of the Father. Now, as was the case in Ephesians 2:2, the articular dative masculine plural form of the noun huios (υἱός) here in Ephesians 3:5 does not mean “the sons” but rather “the offspring” since the word pertains to the offspring of human beings without reference to the gender. It refers to the offspring of the human race who lived during the dispensations prior to the advent of the church age. The articular genitive masculine plural form of the noun anthrōpos (ἄνθρωπος) is used in a generic sense for the human race. It functions as a genitive of apposition or epexegetical genitive, which means that the word stands in apposition to the articular dative masculine plural form of the noun huios (υἱός), which indicates that it is identifying what race these offspring belong to, namely the human race as distinguished from the angelic race. 2024 William E. Wenstrom, Jr. Bible Ministries 39 Therefore, this expression huioi tōn anthrōpōn (υἱοὶ τῶν ἀνθρώπων) literally means “the sons of men or human beings” and is a Semitic idiom designating members of the human race (Ps. 107:8, 15, 21, 31; 144:12; Ezek. 2:1, 3, 6, 8; Mk. 3:28). Now, the reader must understand that this expression does not refer to unregenerate humanity but rather regenerate humanity because this mystery doctrine can only be understood by those who have received the indwelling of the Holy Spirit through faith in Jesus Christ since the Spirit inspired this revelation and gives illumination with regards to its application and significance (cf. 1 Cor. 2; Eph. 1:1718). Therefore, in context the referent of this expression is church age believers who have received the indwelling of the Holy Spirit when they were declared justified through faith in Jesus Christ and were consequently placed in union with Jesus Christ and identified with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father through the baptism of the Spirit, which they received at justification. The third person singular aorist passive indicative conjugation of the verb gnōrizō (γνωρίζω) pertains to causing information to become known to others and is emphatically negated by the emphatic negative adverb ou (οὔ), which expresses an absolute, direct, full negation. The passive voice of the verb gnōrizō (γνωρίζω) means that the subject receives the action of the verb from either an expressed or unexpressed agency. Here the agency is expressed here in Ephesians 3:5, namely, the prepositional phrase en pneumati (ἐν πνεύματι), “by the Spirit.” Therefore, this is a divine passive. This indicates that this mystery doctrine never received the action of being made known to members of the human race who lived in the dispensations prior to the church age through the omnipotence of the Holy Spirit as it has now been made known during the church age. Now, in the comparative clause which completes Ephesians 3:5, we have the conjunction comparative particle hōs (ὡς), “as,” which is used to mark a comparison between members of the human race living in the dispensations prior to the church age and those living during the church age. The adverb of time nun (νῦν) “now” indicates that Paul composing in writing this epistle and the dispensation of the church age take place simultaneously. The verb apokalyptō (ἀποκαλύπτω) pertains to something becoming known to the public and specifically information that was previously unknown to people. Now, as was the case in Ephesians 2:20, the noun apostolos (ἀπόστολος) here in Ephesians 3:5 is employed as designation for the temporary spiritual gift assigned to the twelve men Jesus Christ sovereignly chose and delegated authority to exercise over the church. Here it refers to the exercise or function of the spiritual gift of 2024 William E. Wenstrom, Jr. Bible Ministries 40 apostle. This word contains the figure of metonymy, which means that the apostles are put for their communication of the gospel to the members of the church. As was the case in Ephesians 2:20, the noun prophētēs (προφήτης) here in Ephesians 3:5 refers to the exercise of the temporary or discontinued spiritual gift of being a prophet, which is no longer existent since it existed during the pre-canon period of the church to fill the void until the New Testament canon had been completed (See 1 Corinthians 12:10; 13:2; 14:22; Ephesians 2:20; 3:5; 4:11). This word also contains the figure of metonymy, which means that these New Testament prophets are put for their communication of the gospel to the members of the body of Christ prior to justification and which communication resulted in their justification as a result of them exercising faith in Jesus Christ as their Savior. As was the case in Ephesians 2:20, the articular construction of the noun apostolos (ἀπόστολος) here in Ephesians 3:5 does not signify that the Granville Sharp rule is in effect, which would signal that the prophets and apostles are one in the same. Therefore, as was the case in Ephesians 2:20, the presence of the article before the noun apostolos (ἀπόστολος) here in Ephesians 3:5 does not indicate that the Granville Sharp rule is in effect. If it was in effect, this would indicate that the nouns apostolos (ἀπόστολος) and prophētēs (προφήτης) are one in the same. However, as Wallace points out, this rule does not apply to plural nouns but only singular nouns since both these nouns are in the plural. Rather, the articular construction of the noun apostolos (ἀπόστολος) is simply used by Paul to tie both the temporary spiritual gifts of apostles and prophets together as being the recipients of the doctrine that was a mystery or secret to the Old Testament prophets and asserts that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him. Specifically, the article simply binds these two temporary spiritual gifts together signifying that the exercise of both of these discontinued communication spiritual gifts constitutes the recipients of this mystery or secret doctrine and agencies which communicated this mystery doctrine to the members of the church. Therefore, this author interprets the articular construction of the noun apostolos (ἀπόστολος) as simply joining both the temporary spiritual gifts of apostle and prophet together identifying them as the recipients of this mystery doctrine. Specifically, the article simply binds them together signifying that the exercise of both of these discontinued communication spiritual gifts constitutes the recipients of this mystery or secret doctrine that Gentile believers are by no means second class citizens in relation to Jewish believers. It also binds them together signifying that the exercise of both of these discontinued communication spiritual gifts constitutes the personal agencies, which the Holy Spirit employed to communicate this mystery doctrine to the members of the body of Christ. 2024 William E. Wenstrom, Jr. Bible Ministries 41 The articular construction of the noun apostolos (ἀπόστολος) also indicates that both nouns, apostolos (ἀπόστολος), “apostles” and prophētēs (προφήτης), “prophets” are modified by the articular dative masculine plural form of the adjective hagios (ἅγιος). The articular dative masculine plural form of the adjective hagios (ἅγιος) means “holy” since the word pertains to someone who is dedicated to God or in other words, it pertains to someone who is set apart to serve and worship God exclusively. Therefore, this word describes the apostles and New Testament prophets as dedicated to God and His purposes in the sense that they have been set apart from the rest of the human race in order to serve and worship Him. The referent of the genitive third person masculine singular form of the intensive personal pronoun autos (αὐτός) is the articular genitive masculine singular form of the proper name Christos (Χριστός). This is indicated by the fact that the latter which appears in Ephesians 3:4, agrees with the former in gender (masculine) and number (singular) as well as case (genitive). The intensive personal pronoun autos (αὐτός) emphasizes Jesus Christ’s identity and is the demonstrative force intensified. The articular construction of the adjective hagios (ἅγιος) is also employed with the genitive third person masculine singular form of the intensive personal pronoun autos (αὐτός) in order to denote possession or ownership indicating that the apostles and New Testament prophets are the “possession” of Jesus Christ. Both the noun apostolos (ἀπόστολος), “apostles” and prophētēs (προφήτης), “prophets” function as a dative of agency. Therefore, both these nouns identify the apostles and New Testament prophets as the personal agencies employed by the Holy Spirit and sent by the Son to reveal the mystery doctrine of the church age that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him. The referent of the dative neuter singular form of the noun pneuma (πνεῦμα), “the Spirit” is of course the Holy Spirit, who is the third member of the Trinity in the sense that He proceeds from both the Son as well as the Father. This word also contains the figure of metonymy, which means that the person of the Holy Spirit is put for the exercise of His divine omnipotence. The dative neuter singular form of the noun pneuma (πνεῦμα), “the Spirit” is the object of the preposition en (ἐν), which functions as a marker of means, which means it marks this word as the means by which the action of the apokalyptō (ἀποκαλύπτω) is accomplished. Therefore, this prepositional phrase indicates the omnipotence of the Holy Spirit is “the means by which” members of the body of Christ received the revelation of the mystery or secret doctrine that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow 2024 William E. Wenstrom, Jr. Bible Ministries 42 partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him. The passive voice of this verb apokalyptō (ἀποκαλύπτω) means that the subject receives the action of the verb from either an expressed or unexpressed agency. Here the agency is expressed in Ephesians 3:5 by the prepositional phrase en pneumati (ἐν πνεύματι), “by means of the omnipotence of the Spirit.” Therefore, the passive of this verb indicates that this mystery doctrine received the action of being revealed to members of the church through the apostles and New Testament prophets by the omnipotence of the Holy Spirit. Colossians 1:26 echoes the contents of Ephesians 3:5. Colossians 1:24 I am presently rejoicing because of my sufferings on behalf of each and every one of you. In fact, I am supplementing that which remains of the one and only Christ’s intense sufferings by means of my physical body on behalf of His body which is, as an eternal spiritual truth, the church. 25 Of which I myself became a servant because of the stewardship which is from God (the Father) which was given to me on behalf of each and every one of you in order to fulfill the task of communicating the message originating from God (the Father). 26 Specifically, the mystery which has been concealed from past ages, in other words from past generations but now has been revealed to His saints. (Author’s translation) The contents of Ephesians 3:5 helps to explain the content of Paul’s intercessory prayer in Ephesians 1:15-23. Ephesians 1:15 For this reason, after I myself heard about the faith among each and every one of you in the one and only Lord Jesus as well as you are practicing divine-love, which is on behalf of each and every one of the saints, 16 I never permit myself to cease regularly expressing thanks to the one and only God because of each and every one of you. I do this while disciplining myself to make it my practice of remembering each and every one of you during my prayers. 17 I make it a habit of occupying myself with praying that God, that is, the glorious Father of the one and only Lord ruling over each and every one of us as a corporate unit, who is Jesus Christ, would cause each and every one of you to receive divine wisdom, specifically, divine revelatory wisdom provided by the one and only Spirit with respect to an experiential knowledge of Himself. 18 Namely, that the eyes of your heart are enlightened in order that each and every one of you would possess the conviction of what constitutes being the confident expectation of blessing produced by His effectual call, what constitutes His inheritance, which is characterized by glorious wealth, residing in the person of the saints. 19 Also, what constitutes being His incomparable, great power on behalf of each one of us who believe which is equivalent to the exertion of His sovereign, omnipotent power to overcome. 20 This He caused to 2024 William E. Wenstrom, Jr. Bible Ministries 43 enter into the state of being exerted on behalf of the incomparable Christ. Specifically, by causing Him to be raised out from the dead ones. Then, by causing Him to be seated at His right hand in the heavenlies 21 above each and every sovereign ruler, authority, power exercised, dominion as well as each and every designated rank, by no means only during this age but in fact also during the one certain to come. 22 In other words, He caused each and every animate and inanimate object to be placed in subjection under His feet. Correspondingly, He gave Him as a gift as head over each and every animate and inanimate object for the benefit of the church, 23 which uniquely is His body, specifically, which is being brought to completion by the one who is bringing each and every animate and inanimate object to completion for the benefit of each and every member. (Author’s translation) Ephesians 3:5 helps to explain the contents of this intercessory prayer because Paul’s intercessory prayer on behalf of these Gentile church age believers in Ephesians 1:15-23 was a mystery or secret doctrine not known to Old Testament prophets but rather revealed to the apostles like himself and New Testament prophets by means of the omnipotence of the Spirit. Thus, Paul interceded to the Father for these Gentile church age believers that the Holy Spirit who gave him this mystery or secret doctrine would give them enlightenment with regards to this revelation. Not only does the contents of Ephesians 3:5 help to explain the contents of Paul’s intercessory prayer in Ephesians 1:15-23 but it also helps to explain the reference to the teaching of the apostles and prophets as the foundation of the church in Ephesians 2:20. Ephesians 2:11 Therefore, each and every one of you as a corporate unit must continue to make it your habit of remembering that formerly each of you who belong to the Gentile race with respect to the human body, specifically, those who receive the designation “uncircumcision” by the those who receive the designation “circumcision” with respect to the human body performed by human hands, 12 each one of you used to be characterized as without a relationship with Christ. Each one of you used to be alienated from the nation of Israel’s citizenship. Specifically, each of you used to be strangers to the most important promise, which is the product of the covenants. Each of you used to not possess a confident expectation of blessing. Consequently, each one of you used to be without a relationship with God in the sphere of the cosmic world system. 13 However, because of your faith in and your union and identification with Christ Jesus each and every one of you as a corporate unit who formerly were far away have now been brought near by means of the blood belonging to this same Christ. 14 For He Himself personifies our peace. Namely, by causing both groups to be one. Specifically, by destroying the wall, which served as the barrier, that is, that which caused hostility (between the two and the two with 2024 William E. Wenstrom, Jr. Bible Ministries 44 God). 15 In other words, by nullifying by means of His human nature the law composed of the commandments consisting of a written code of laws in order that He might cause the two to be created into one new humanity by means of faith in Himself at justification and union and identification with Himself through the baptism of the Spirit at justification. Thus, He caused peace to be established (between the two and the two with God). 16 In other words, in order that He would reconcile both groups into one body to God (the Father) through His cross. Consequently, He put to death the hostility (between the two and the two with God) by means of faith in Himself at justification and union and identification with Himself through the baptism of the Spirit at justification. 17 Correspondingly, He as a result came proclaiming peace for the benefit of each and every one of you, namely, those who were far off likewise peace to those were near. 18 Consequently, through the personal intermediate agency of Himself each and every one of us as a corporate unit, namely, both groups are experiencing access by means of the omnipotence of the one Spirit to the presence of the Father. 19 Indeed therefore, each and every one of you as corporate unit are no longer foreigners (to the covenants of promise), that is, foreign citizens. But rather each and every one of you as a corporate unit are fellow citizens with the saints, that is, members of God’s household 20 because each and every one of you as a corporate unit have been built upon the foundation, which is the communication of the gospel to each one of you by the apostles as well as prophets. Simultaneously, He Himself, namely, Christ Jesus is the cornerstone. 21 On the basis of its being continually fitted inextricably together by means of justification by faith and union and identification with Him, the whole building is growing into a holy temple by appropriating by faith your union and identification with the Lord. 22 In other words, by appropriating by faith your union and identification with Him, all of you without exception are being built together into God’s dwelling place by means of the omnipotence of the Spirit. (Author’s translation) The contents of Ephesians 3:5 help to explain Paul’s reference to the teaching of the apostles and prophets as the foundation of the church in Ephesians 2:20 because this mystery or secret doctrine that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise because of their faith in Christ Jesus at justification and union and identification with Him was given to the apostles and New Testament prophets by the omnipotence of the Holy Spirit in order to communicate to the church. Ephesians 3:6 is composed of the infinitival appositional clause einai ta ethnē synklēronoma kai syssōma kai symmetocha tēs epangelias (εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας), “Namely, that the Gentiles are fellow heirs as well as fellow members of the body likewise fellow 2024 William E. Wenstrom, Jr. Bible Ministries 45 partakers of the promise.” (Author’s translation) It is modified by two prepositional phrases. The first is en Christō Iēsou (ἐν Χριστῷ Ἰησοῦ), “because of justification by faith in and union and identification with Christ Jesus.” (Author’s translation). The second is dia tou euangeliou (σ διὰ τοῦ εὐαγγελίου), “by means of the proclamation of the gospel.” (Author’s translation) As we noted in our exegesis, the infinitive conjugation of the verb eimi (εἰμί) functions as an appositional infinitive, which takes place when the substantival infinitive stands in apposition to a noun, pronoun or substantival adjective or some other substantive and typically refers to a specific example that falls within the broad category of named by the head noun. This type of infinitive defines the noun or adjective whereas the epexegetical infinitive explains it. The epexegetical infinitive cannot typically substitute for its antecedent while an appositional infinitive or phrase can. In context, the infinitive conjugation of the verb eimi (εἰμί) stands in apposition to the nominative neuter singular form of the relative pronoun hos (ὅς), “this” which appears in Ephesians 3:5. The referent of the latter is the articular nominative neuter singular form of the noun mustērion (μυστήριον), “the mystery,” which appears in Ephesians 3:3-4, which is indicated by the fact that they agree in gender (neuter) and number (singular). Therefore, the infinitive conjugation of the verb eimi (εἰμί) in Ephesians 3:6 introduces a clause which defines the content of this mystery. Namely, that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the Messianic promise with Jewish church age believers because of their faith in Christ Jesus at justification and union and identification with Him. So therefore, as we noted in our study of Ephesians 3:5 that this mystery or divine secret not known to Old Testament prophets not only refers to the doctrine that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise with Jewish church age believers but also it refers to the reason why this is the case, namely, because of their faith in Christ Jesus at justification and union and identification with Him. As was the case in Ephesians 2:11 and 3:1, the noun ethnos (ἒθνος), “the Gentiles” here in Ephesians 3:6 means “the Gentiles” since the word pertains to persons from an ethnic group or nation not allied with and trusting in the God of Israel who is Jesus Christ and is used in a collective sense for these people. Thus, this word is used of those members of the human race who are not of Jewish racial descent and thus not members of the covenant people of God, Israel. The adjective sygklēronomos (συγκληρονόμος), “fellow heir” is used to describe Gentile church age believers as “joint heirs” of God with Jewish church age believers. This came about because they both have been declared justified by the Father because of the merits of their faith, Jesus Christ and simultaneously, placed 2024 William E. Wenstrom, Jr. Bible Ministries 46 in union with Christ and identified with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. This was the result of accepting by faith the proclamation of the gospel whose subject is Jesus Christ and His crucifixion, death, burial, resurrection and session at the right hand of the Father. This word is making the assertion that these Gentile church age believers are “joint heirs” with Jewish church age believers. Harold Hoehner writes “The first term συγκληρονόμομς is not found in either classical literature or the LXX but is found in a couple of inscriptions,14 in Philo, 15 and four times in the NT (Rom 8:17; Eph 3:6; Heb 11:9; 1 Pet 3:7). It means “he who receives, or will receive, something along with another,” 16 or more simply a “joint heir” (NEB) or “fellow heir” (AV, RV, ASV, RSV, NASB, NRSV). It is not the same as Rom 8:17 where believers are joint heirs with Christ, speaking in Christological and soteriological terms. Rather, here it is expressing in an ecclesiological manner the fact that Gentiles are joint heirs with Jews. 17 The difference is also seen in the genitive that follows this noun, for only in Rom 8:17 is it followed by a genitive of persons, whereas in the other three passages it is followed by a genitive of thing. 18 Although the word is not used in Gal 3:26–29, the same concept is presented. 19 At this point in the discussion the concept of believing Jews and Gentiles as “fellow heirs” was understandable to the Ephesians because of Paul’s previous disclosures in Eph 2:14 (made both one), 2:19 (fellow citizens), 2:20 (same foundation), and 2:21 (fitted together). Logically then, believing Gentiles also would be fellow heirs.20” 21 Being a fellow or joint heir with Jesus Christ means that Gentile and Jewish church age believers possess a share in the spiritual and temporal blessings, which the Father bestowed on His Son, Jesus Christ as a result of His crucifixion, death, burial, resurrection and session at the right hand of the Father. These events in the life of our Lord provided salvation or deliverance for unregenerate humanity from eternal condemnation, condemnation from the Law, spiritual and physical death, the consequences of personal sins, and enslavement to the sin nature and Satan and his LXX Septuaginta. Edited by Alfred Rahlfs. Stuttgart: Deutsche Bibelgesellschaft, 1979 Deissmann, Light from the Ancient East, 92. Philo Leg. Gai. 10 §67. 16 Werner Foerster, “συγκληρονόμος,” TDNT 3 (1965): 781. NEB New English Bible AV Authorised Version (King James Version) RV Revised Version ASV American Standard Version RSV Revised Standard Version NASB New American Standard Bible NRSV New Revised Standard Version 17 Hammer, “A Comparison of klēronomia in Paul and Ephesians,” 271–72; cf. Penna, Il «Mysterion» Paolino, 72–75; Kerrigan, “Echoes of Themes from the Servant Songs in Pauline Theology,” 2:225. 18 Horsley, New Documents Illustrating Early Christianity, vol. 1, A Review of the Greek Inscriptions and Papyri Published in 1976, 135. 19 Denton, “Inheritance in Paul and Ephesians,” 161. 20 Wolter, “Verborgene Weisheit und Heil für die Heiden,” 308; cf. McGrath, “ ‘Syn’ Words in Saint Paul,” 220. 14 15 21 Hoehner, H. W. (2002). Ephesians: An Exegetical Commentary (pp. 445–446). Baker Academic. 2024 William E. Wenstrom, Jr. Bible Ministries 47 cosmic system. Jewish and Gentile church age believers appropriated this great deliverance when the Father declared them justified because of the merits of the object of their faith, Jesus Christ. Simultaneously, the Father placed them in union with Christ and identified them with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father through the baptism of the Spirit. Being a joint or fellow heir is related to the church age believer’s inheritance. The reader will recall that in Ephesians 1:13-14 Paul asserts that the sealing ministry of the Holy Spirit is the down payment of the church age believer’s inheritance. Ephesians 1:3 The God, namely the Father of the Lord ruling over us, who is Jesus Christ, is worthy of praise. Namely, because He is the one who has blessed each and every one of us by means of each and every kind of Spirit appropriated blessing in the heavenlies in Christ. 4 For He chose each and every one of us for His own purpose because of Him alone before creation in order that each and every one of us would be holy as well as uncensurable in His judgment. 5 He did this by predestinating each and every one of us for the purpose of adoption as sons because of His love through Jesus Christ for Himself according to the pleasure of His will. 6 This was for the purpose of praising His glorious grace, which He freely bestowed on each and every one of us because of the one who is divinely loved. 7 Because of whom, each one of us are experiencing that which is the redemption through His blood, namely the forgiveness of our transgressions according to His infinite grace. 8 This He provided in abundance for the benefit of each and every one of us because of the exercise of a wisdom, which is absolute and divine in nature resulting in the manifestation of an insight, which is absolute and divine in nature. 9 He did this by revealing the mystery of His will for the benefit of each and every one of us according to His pleasure, which He planned beforehand because of our faith in and union and identification with Himself. 10 This was for the dispensation which brings to completion the various periods of history. Namely, to unite for the benefit of Himself each and every animate and inanimate object in the sphere of the sovereign authority of the person of the one and only Christ. Specifically, to unite for the benefit of Himself those things in the heavens as well as those things on the earth in the sphere of the sovereign authority of Himself. 11 Because of whom, each and every one of us has been claimed as a possession because of having been predestinated according to the predetermined plan. Namely, the one who is causing each and every animate and inanimate object to function according to His purpose, that is, His sovereign will 12 in order that each and every one of us would belong to a particular group of people. Namely, those who are certain of possessing a confident expectation of blessing because of their faith in and union and 2024 William E. Wenstrom, Jr. Bible Ministries 48 identification with the one and only Christ for the purpose of praising His glory. 13 Correspondingly, because of whom, each and every one of you were sealed by means of the omnipotence of the one and only promised Spirit, who is holy because each and every one of you obeyed the one and only message, which is truth, namely, the proclamation of the one and only gospel, which produced your salvation. Specifically, because each one of you believed in Him. 14 The Spirit is the down payment of our inheritance until He redeems His possession for the praise of His glory. (Author’s translation) Ephesians 1:14 continues and completes Paul’s thought regarding the Holy Spirit which he began in Ephesians 1:13, because it is describing a ministry of the Holy Spirit during the church age which will continue until the rapture or resurrection of the church when the church age believer will receive their resurrection body. This verse is composed of the following: (1) relative pronoun clause hos estin arrabōn tēs klēronomias hēmōn (ὅς ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν), “The Spirit is the down payment of our inheritance.” (2) prepositional phrase eis apolytrōsin tēs peripoiēseōs (εἰς ἀπολύτρωσιν τῆς περιποιήσεως), “until He redeems His possession.” (3) prepositional phrase eis epainon doxēs autou (εἰς ἔπαινον δόξης αὐτοῦ), “for the praise of His glory.” Therefore, the apostle Paul is asserting in Ephesians 1:14 that the Holy Spirit is the down payment of the church age believer’s inheritance, which we will note, not only involves receiving a resurrection body at the rapture or resurrection of the church but also rewards for faithful service at the Bema Seat Evaluation of the church, which immediately follows the rapture, which is imminent. He also asserts that the Spirit is the down payment of the church age believer’s inheritance until the Father redeems His possession, which is the church and as we will also note, He will do this at the rapture or resurrection of the church. Paul asserts that this is all for the praise of the Father’s glory, and which glory was not only manifested through the work of the Son during His First Advent (Eph. 1:7-12) but also through the work of the Holy Spirit on behalf of the church age believer at their justification. The noun arrabōn (ἀρραβών), “the down payment” is used in a figurative sense for the Holy Spirit referring to the indwelling presence of the Holy Spirit in the church age believer as a “down payment” of future blessings the Father promised them as a result of declaring them justified through faith in His Son, Jesus Christ. This word describes the Holy Spirit as both as the church age believer’s initial enjoyment of their salvation in time and as the guarantee of the perfection of their salvation when they receive a resurrection body at the rapture or resurrection of the church and rewards for faithful service at the Bema Seat, which immediately follows the rapture. The noun klēronomia (κληρονομία), “inheritance” refers here in Ephesians 1:14 to the church age believer not only receiving a resurrection body at the rapture or 2024 William E. Wenstrom, Jr. Bible Ministries 49 resurrection of the church but also rewards for faithful service at the Bema Seat Evaluation of the church, which immediately follows the resurrection or rapture of the church. With regards to rewards for faithful service, this word also speaks of the church age believer acquiring valuable possessions, property and exalted position of authority from the Lord Jesus Christ at the Bema Seat as a reward because of faithful service on earth. This exalted position of authority would refer of course to being a member of Jesus Christ’s millennial government. Interestingly, the noun klēronomia (κληρονομία), “inheritance” is the cognate of the verb klēroō (κληρόω), which appears in Ephesians 1:11 and is expressing the idea of being chosen by God. Specifically, it speaks of the church age believer being claimed by God as His own possession. This verb actually identifies the referent of the noun peripoiēsis (περιποίησις), which appears here in Ephesians 1:14. The former identifies the referent of the latter as being the church age believer as the Father’s possession, which is the direct result of the substitutionary spiritual and physical deaths of His Son on the cross, which redeemed the entire human race out of the slave market of sin in which they were all born physically alive yet spiritually dead and under the wrath of God. This redemption was appropriated by the church age believer when they exercised faith in the Father’s Son, Jesus Christ, which resulted in the Father declaring them justified. Simultaneously, the Father identified them with His Son in His crucifixion, death, burial, resurrection and session at His right hand through the baptism of the Spirit. The apostle Paul not only speaks of the church age believer’s inheritance in Ephesians but also in Colossians. Colossians 3:23 Whenever any of you, at any time, should do something, each of you from your entire being, for your own benefit, must continue making it your habit of working hard as for your one and only true Lord, indeed, never for people 24 The reason for this command is that each of you know without a doubt that each of you will certainly receive for your own benefit your reward, which is your inheritance. Each of you continue making it your habit of serving the Lord, who is the Christ. (Author’s translation) In Colossians 3:23, the apostle Paul utilized a fifth class conditional statement, which presents a spiritual principle that amplifies the command he issues in Colossians 3:22 which is directed specifically at the slaves in the Colossian Christian community. This fifth class conditional statement asserts that whenever any of these slaves, at any time, should do something, each of them from their entire being, for their own benefit, must continue making it their habit of working hard as for their one and only true Lord, indeed, never for people. In other words, they must always do everything in life from the perspective that what they are doing is in reality for the Lord Jesus Christ and never from the perspective that what they are doing is for their human slave master. Paul is not saying that the slaves are not to work hard for 2024 William E. Wenstrom, Jr. Bible Ministries 50 their human slave masters. But rather, he is teaching these slaves that they must adopt the view or perspective that their service for their human masters is in reality on behalf of the Lord. In other words, he is teaching them that they are not only serving their human masters but ultimately they are the Lord Jesus Christ’s slaves. It was for their benefit that they continue obeying this command because Paul teaches them in Colossians 3:24-25 that they will receive the reward of the inheritance if they do so and if they fail to do so, they would lose this reward of the inheritance. Colossians 1:3-5 and 2:5 affirm the Colossian Christian community’s faithfulness to the gospel. Consequently, the slaves in the Colossian Christian community were already obeying this command. Thus, Paul is performing preventative maintenance or in other words, he is protecting them drifting away from the truth of the gospel. He wants them to receive this reward of the inheritance. He wants them to stay on track especially in light of the false teaching that they were being exposed to in Colossae. Now, in Colossians 3:24, the apostle Paul presents the reason why they must continue to obey the command in the apodosis of the fifth class conditional statement in Colossians 3:23. They must continue to obey this command because each of these slaves know without a doubt that each of them will certainly receive for their own benefit their reward, which is their inheritance. They knew this for certain because Epaphras, their pastor-teacher taught them this. They knew they would be rewarded for faithful service at the Bema Seat because Epaphras was faithful in teaching them the gospel and the gospel teaches that faithful service in whatever one does in life will be rewarded by the Lord at the Bema Seat. In fact, Paul taught in Colossians 1:3-5 that the gospel promises that they would be rewarded by the Lord at the Bema Seat because of their faithfulness to the gospel. Colossians 1:3 We continue making it our habit of giving thanks to God namely the Father of our Lord, who is Jesus, who is the Christ when we make it our habit of occupying ourselves with praying on behalf of each and every one of you as a corporate unit. 4 We do this because we heard about your faith in Christ, who is Jesus and in addition your love which you continue to regularly demonstrate for the benefit of each and every one of the saints. 5 All of you do this because of the confident expectation which is, as an eternal spiritual truth reserved in the heavens for all of you. All of you heard this by means of the teaching, which is the truth, namely the proclamation of the gospel. (Author’s translation) The apostle Paul in Colossians 1:5 presents to his readers the reason why his readers continued to regularly demonstrate the love of God to all the saints. He states that they did so because of the confident expectation which is reserved in the heavens for all of them. This confident expectation is of blessing and specifically it refers to rewards for faithful service. It refers to the confident expectation of receiving 2024 William E. Wenstrom, Jr. Bible Ministries 51 rewards from the Lord Jesus Christ at the Bema Seat Evaluation of the church if they are faithful in life. This interpretation is indicated by the fact that Paul says that this confident expectation of blessing is laid up in heaven for these faithful Colossian Christians indicating that this confident expectation of blessing is still yet future since they were not in heaven yet with the Lord Jesus Christ. The apostle then tells his readers that this confident expectation of receiving rewards for faithful service was communicated to them by Epaphras through his apostolic teaching. These faithful believers in Colossae heard about rewards at the Bema Seat as a result of faithful service. They heard about rewards for faithful service by means of Paul’s apostolic teaching which was faithfully communicated to the Colossian church by Epaphras. The apostle Paul then defines his apostolic teaching regarding rewards as “the truth.” His apostolic teaching was the truth of God in an objective sense as a body of knowledge containing the revelation that a church age believer will receive rewards if they are faithful. Lastly, Paul specifies that his apostolic teaching regarding rewards for faithful service is the gospel or is the good news. In Colossians 1:5, Paul is stating that these faithful believers in Colossae were regularly demonstrating the love of God towards all the saints because they had a confident expectation of receiving rewards from the Lord Jesus Christ at the Bema Seat if they did so. They had this confident expectation because Epaphras communicated this fact of rewards for faithful service in the past to them. So, Paul is teaching that rewards at the Bema Seat motivated these faithful Colossian believers to regularly demonstrate the love of God towards all Christians. Therefore, with this in mind, the causal clause in Colossians 3:24 is reassuring these slaves in the Colossian Christian community that they will be rewarded by the Lord Jesus Christ at the Bema Seat Evaluation of the church if they continue to obey the command in Colossians 3:23. In other words, if they continue to work hard for their human slave masters as a result of possessing the perspective that this servitude is in reality on behalf of the Lord Jesus Christ and not only on behalf of their human slave masters, they will be rewarded by the Lord Jesus Christ at the Bema Seat. They will receive their reward which is their inheritance as a result of faithful service on the earth. This was amazing, fantastic news for these slaves since technically under Roman law they could possess no property and were in fact under this law considered as the property of their slave masters. They did receive a small amount of money on a regular basis for the purpose of eventually purchasing their freedom. However, this could not compare to what the gospel was promising these slaves in the Christian community. Paul mentions this inheritance in Colossians 1:12. Colossians 1:3 We continue making it our habit of giving thanks to God namely the Father of our Lord, who is Jesus, who is the Christ when we make 2024 William E. Wenstrom, Jr. Bible Ministries 52 it our habit of occupying ourselves with praying on behalf of each and every one of you as a corporate unit. 4 We do this because we heard about your faith in Christ, who is Jesus and in addition your love which you continue to regularly demonstrate for the benefit of each and every one of the saints. 5 All of you do this because of the confident expectation which is, as an eternal spiritual truth reserved in the heavens for all of you. All of you heard this by means of the teaching, which is the truth, namely the proclamation of the gospel 6 which all of you continue to appropriate for the benefit of all of you. Just as in fact throughout the entire world, it continues to produce fruit as well as spread so also it continues to produce fruit as well as spread among all of you from the day all of you obeyed. Consequently, all of you acquired an objective experiential knowledge of the grace originating from God by means of the truth. 7 Just as all of you learned the truth from Epaphras, our beloved fellowservant who is faithfully serving the Christ on behalf of each and every one of us. 8 The one who also revealed to us your divine-love by means of the Spirit’s power. 9 For this reason also, from the day we ourselves heard about all of you, we never permit ourselves to cease making it our habit of occupying ourselves with praying on behalf of each and every one of you. Specifically, we make it our habit of occupying ourselves with making urgent requests that (God) would cause all of you to be filled with that which is knowing His will experientially by means of a wisdom which is absolute resulting in a discernment which is spiritual. 10 The purpose would be all of you living your lives in a manner worthy of the Lord so as to be fully pleasing to Him. This would result in all of you bearing fruit by means of each and every kind of action which is divine good in quality and character and in addition increasing in knowing experientially God the Father. 11 This is because of all of you are empowered by means of a power which is absolute, because of a power which is sovereign, namely, His glory. The purpose of which is to perfectly embody perseverance as well as patience with joy. 12 All the while, all of you making it your habit of giving thanks to the Father who has qualified each and every one of you with regards to sharing in the saints’ inheritance residing in that which is characterized by light. (Author’s translation) The apostle Paul’s statement here in Colossians 1:12 is tied to his statement in Colossians 1:10 in which he declares that the purpose for which he prayed for the Colossians. Specifically, Paul informs the Colossians that he interceded in prayer for them that they would be filled with that which is knowing the Father’s will experientially by means of wisdom which is absolute and a discernment which is spiritual. The result of this is that they would bear fruit by means of each and every kind of action which is divine good in quality and character and in addition increasing in knowing experientially the Father. In verse 11, he tells them that the 2024 William E. Wenstrom, Jr. Bible Ministries 53 reason they can bear fruit is that they are empowered by means of a power which is absolute, specifically because of a power which is sovereign, namely the Father’s glory which is Jesus Christ. The purpose of this is that the Colossians would perfectly embody perseverance as well as patience with joy. Now, here in verse 12, the apostle Paul states that while the Colossians lived in a manner worthy of the Lord so as to be fully pleasing to Him, they would be giving thanks to the Father. Then Paul describes what the Father has done for the Colossian believers in that he teaches that the Father qualified each and every one of them including Timothy and himself to share in the saints’ inheritance which resides in that which is characterized by light, namely the kingdom of God. This inheritance is a reference to rewards at the Bema Seat for faithful service to God. It speaks of the reward believers will receive for being a good and faithful steward with their time, talent, treasure and truth God gave to them as trusts. Every church age believer has the opportunity to receive their eternal inheritance if they fulfill the condition of being faithful till death or the rapture whichever comes first and thus executes the Father’s will for their life. Both the Old and New Testament’s speak of an inheritance, which could be forfeited due to unfaithfulness. As we have been noting, Paul teaches in Colossians 3:23-25 that if the Colossians are faithful, they will receive the inheritance which clearly implies if they are not faithful, they will not receive this inheritance. The inheritance in the Bible: (1) Related to God’s plan for the believer after conversion. (2) Added blessings to the Saved (i.e., Rewards on top of salvation). (3) Possession. (4) Is meritorious ownership of the kingdom (i.e., Millennium and eternal state) (5) Conditioned on faithful obedience to the will of God. (6) Can be forfeited through habitual disobedience to the will of God. (7) Two Types of inheritance (God and the possession of land in the Millennium) (Every believer receives God as their inheritance). Although the believer’s salvation cannot be merited but is received when a person expresses faith alone in Christ alone (Eph. 2:8-9), the believer’s inheritance on the other hand is meritorious meaning they have to fulfill the condition of being faithfully obedient to the will of God till physical death or the rapture (i.e., resurrection of the church). Because the church age believer can forfeit their eternal inheritance through unfaithfulness to the Lord, there are many warnings regarding being unfaithful (Heb. 10:35-39). The believer is promised that if they fulfill the condition of being faithful, they will be given the privilege to reign with Christ (Rom. 8:16-18; 1 Cor. 6:9-10; Gal. 5:19-1; Eph. 5:5-10; Heb. 12:12-17). God’s plan for blessing the believer may be compared to an escrow contract. An escrow is a deed, bond or other agreement by which one person conveys some form of property to another person. Rather than being conveyed directly, however, the property is deposited with a third party, to be delivered when the intended recipient 2024 William E. Wenstrom, Jr. Bible Ministries 54 fulfills certain conditions set forth in the terms of the escrow agreement. Just as an escrow agreement has three parties, so also Ephesians 1:3 mentions three parties: (1) God the Father is the Grantor, He’s the Giver. (2) Jesus Christ acts as a depository or escrow officer. (3) The believer is the grantee or the receiver. Every person who has believed on the Lord Jesus Christ for salvation is the grantee of blessings, which stagger the imagination. However, God in His infinite wisdom requires that capacity must precede the conveyance of these greater blessings. God designed His plan of God to produce capacity, which makes the distribution of blessings meaningful, enjoyable, and glorifying God. The first thing that God ever did for believers is the means of glorifying Him. The first thing that God the Father ever did as the Grantor is deposit in escrow greater blessings both time and eternity for every believer without exception. These greater blessings are based upon God’s grace policy, which says that God does all the work. God gave the believer a system so that the deposit could be conveyed without compromising His integrity. The believer who fulfills the condition of the escrow by faithfully executing God’s plan for their life in time will receive the conveyance of their escrow blessings for time and in eternity. The believer who does not fulfill the conditions of the escrow in time and does not reach spiritual maturity will not receive the conveyance of their escrow blessings for both time and eternity. The believer who does not fulfill the conditions of the escrow will have these greater blessings remain on deposit in heaven as a memorial to the justice of God. The only reason a believer’s escrow blessings are not delivered to them is that they fail to fulfill the conditions of the escrow agreement. The only condition is that the believer execute God’s plan for their life to become like Christ. The unfaithful believer’s escrow blessings belong to them irrevocably, but they will remain undistributed, on deposit forever as a memorial to lost opportunity and as a monument to the eternal bounty of God’s grace. So while the believer cannot lose their salvation, they can lose the conveyance of escrow blessings for time and eternity. A treasury of blessings has the believer’s name on it and they are irrevocable, “imperishable and undefiled and will not fade away” (1 Pet. 1:4). The location of the deposit is “in the heavenlies” and the date of the deposit is “before the foundation of the world” (Eph. 1:3-6). The term escrow blessings is an analogy based upon a bible doctrine. It describes what God the Father in eternity past did as the grantor when He deposited greater blessings for both time and eternity for every believer with the Lord Jesus Christ, the depository and escrow officer. The release of these blessings takes place when the believer fulfills the conditions of the escrow contract by being faithfully obedient to the will of God to death. God the Father as the grantor has placed Himself under 2024 William E. Wenstrom, Jr. Bible Ministries 55 the legal obligation by an act of His sovereign will to provide fantastic blessings both temporal and eternal for the believer who fulfills the conditions of the escrow. These escrow blessings or in other words our eternal inheritance is mentioned in other places in the Scriptures (Col. 1:9-12; 3:23-25; Heb. 9:15; 1 Pet. 1:3-5). So, the inheritance mentioned in Colossians 1:12 and 3:24 is a reference to the rewards that will be given to a believer at the Bema Seat for being a faithful steward with the time, talent, treasure and truth that God bestowed upon them as trusts. Now, in Ephesians 1:14, we have an interpretative problem with regards to the prepositional phrase eis apolytrōsin tēs peripoiēseōs (εἰς ἀπολύτρωσιν τῆς περιποιήσεως). As we noted in our exegesis, the noun apolutrōsis is the object of the preposition eis (εἰς), which could be interpreted as a marker of marker of purpose, which would indicate that it is marking the purpose of the indwelling presence of the Holy Spirit in the body of the church age believer being the down payment of their inheritance. Therefore, this prepositional phrase eis apolytrōsin tēs peripoiēseōs (εἰς ἀπολύτρωσιν τῆς περιποιήσεως) indicates that the purpose of the indwelling presence of the Holy Spirit in the body of the church age believer being the down payment of their inheritance is to redeem this possession, i.e. their inheritance. However, it makes better sense to interpret the preposition eis as a temporal marker of a continuous extent of time up to a point. Here the continuous extent of time is the church age and the point to which this period extends is the rapture or resurrection of the church when the church age believer receives their resurrection body. Therefore, this would indicate that the word is marking the time or when the indwelling presence of the Holy Spirit in the body of the church age believer will no longer be the down payment of the church age believer’s inheritance. In other words, it is marking the time when they will receive this inheritance. Therefore, this prepositional phrase eis apolytrōsin tēs peripoiēseōs (εἰς ἀπολύτρωσιν τῆς περιποιήσεως) indicates that the indwelling presence of the Holy Spirit in the body of the church age believer is the down payment of the church age believer’s inheritance “until” the Father redeems this possession, i.e., the church age believer, at the rapture or resurrection of the church. This interpretation is supported by the use of this preposition eis in Ephesians 4:30 where it is used in relation to the noun apolutrōsis. In this verse, Paul prohibits the recipients of the Ephesian epistle to not grieve the Holy Spirit by whom they were sealed eis hēmeran apolytrōseōs (εἰς ἡμέραν ἀπολυτρώσεως), “until the day of redemption.” Secondly, the term apolutrōsis, “redemption” in Ephesians 4:30 and 1:14 is different from the redemption mentioned in Ephesians 1:7, which defines this redemption as the forgiveness of sins and as having occurred in the past. The day of redemption in Ephesians 4:30 is yet future and refers to the redemption of the church age believer’s body at the rapture of resurrection of the church when they receive their resurrection body. The noun apolutrōsis, “redemption” is also used Romans 2024 William E. Wenstrom, Jr. Bible Ministries 56 8:23 for the redemption of the church age believer’s body at the rapture or resurrection of the church. The redemption here in Ephesians 1:14 is also future and is not used in relation to the forgiveness of sins as it was in Ephesians 1:7 but rather it is used of the redemption of the body when the church age believer receives their resurrection body at the rapture or resurrection of the church. In Ephesians 1:17, the noun apolutrōsis (ἀπολύτρωσις), “redemption” is referring to the redemption of the soul of the church age believer. Specifically, it speaks of the soul of the church age believer experiencing having been purchased out of the slave market of sin by the Lord Jesus Christ’s spiritual and physical deaths on the cross as their substitute. Experiencing this redemption was the result of being declared justified by the Father through faith in His one and only Son, the Lord Jesus Christ and their union and identification with Him through the baptism of the Spirit at the moment of justication. However, here in Ephesians 1:14, the noun apolutrōsis is used of the redemption of the body of the church age believer when they receive their resurrection body at the rapture or resurrection of the church, which is imminent. Specifically, it speaks of the church age believer experiencing receiving a resurrection body at the rapture or resurrection of the church. The redemption of the church age believer’s body at the rapture or resurrection of the church will be the completion of their salvation and sanctification. We also noted in our exegesis that the articular form of the noun peripoiēsis (περιποίησις), “this possession” pertains to the act of gaining possession of something. It pertains to that which is acquired, presumably with considerable effort. 22 Here in Ephesians 1:14, the word speaks of the Father acquiring the church age believer as His own possession as a result of considerable effort, namely through the crucifixion, death, burial, resurrection and session of His Son. This interpretation is supported by the fact that the first person plural aorist passive indicative conjugation of the verb klēroō (κληρόω), which appears in Ephesians 1:11, speaks of the church age believer being claimed by God as His own possession at the moment of their justification. The prepositional phrase eis epainon doxēs autou (εἰς ἔπαινον δόξης αὐτοῦ), “for the praise of His glory” indicates that it was for the purpose of praising the Father’s glory that the Holy Spirit permanently indwells the body of every church age believer as the down payment of their inheritance until the Father redeems this possession, i.e., the church age believer, at the rapture or resurrection of the church. Now, here in Ephesians 1:14, the noun doxa serves as a description of the work of the Holy Spirit in time at the church age believer’s justification. Thus, this word here refers to the honor, which is accorded to that which characterizes the Father and Louw, J. P., & Nida, E. A. (1996). In Greek-English lexicon of the New Testament: based on semantic domains (electronic ed. of the 2nd edition., Vol. 1, p. 564). United Bible Societies. 22 2024 William E. Wenstrom, Jr. Bible Ministries 57 the splendor which characterizes Him. It speaks of the fact that the Father is a transcendent being in that He exceeds the limits of human and angelic understanding and experience. Therefore, the noun doxa in this verse is related to the manifestation of the Father’s character and nature, which exceeds the limits of human and angelic understanding and experience. However, it was perfectly manifested through the Holy Spirit permanently indwelling every church age believer as the down payment of their inheritance until the Father redeems this possession, i.e. the church age believer, at the rapture or resurrection of the church. As praise for the Father marked the end of the discussion of the Father’s work in eternity past on behalf of the church age believer (Eph. 1:4-6) and at the conclusion of the discussion regarding the Son’s work (Eph. 1:7-12), so praise ends the discussion of the Spirit’s work on behalf of the church age believer (Eph. 1:13-14). The apostle Paul not only mentions the church age believer’s inheritance in Ephesians 1:14 but also in Ephesians 1:18 when he presents the first of two intercessory prayers on behalf of the Gentile Christian community in the Roman province of Asia. Ephesians 1:15 For this reason, after I myself heard about the faith among each and every one of you in the one and only Lord Jesus as well as you are practicing divine-love, which is on behalf of each and every one of the saints, 16 I never permit myself to cease regularly expressing thanks to the one and only God because of each and every one of you. I do this while disciplining myself to make it my practice of remembering each and every one of you during my prayers. 17 I make it a habit of occupying myself with praying that God, that is, the glorious Father of the one and only Lord ruling over each and every one of us as a corporate unit, who is Jesus Christ, would cause each and every one of you to receive divine wisdom, specifically, divine revelatory wisdom provided by the one and only Spirit with respect to an experiential knowledge of Himself. 18 Namely, that the eyes of your heart are enlightened in order that each and every one of you would possess the conviction of what constitutes being the confident expectation of blessing produced by His effectual call, what constitutes His glorious, rich inheritance residing in the person of the saints. (Author’s translation) Ephesians 1:18 continues Paul’s thought from Ephesians 1:15-17 and in particular from 1:17 since it not only presents the purpose of Paul’s prayer for the recipients of the Ephesian epistle in Ephesians 1:17 but also explains what is meant by the prayer request in this verse. Ephesians 1:18 is composed of a fronted attributive participial clause followed by an infinitival purpose clause. The former elaborates on the previous intercessory prayer request Paul offered up to the Father on a regular basis, which as we noted requested that the Father would cause the recipients of the Ephesian epistle to receive divine revelatory wisdom provided by 2024 William E. Wenstrom, Jr. Bible Ministries 58 the Holy Spirit. Now, here in Ephesians 1:18, the fronted attributive participial clause asserts that this request in Ephesians 1:17 would be equivalent to them having the eyes of their heart enlightened. The infinitival purpose, which follows it, asserts that this request was so that the recipients of this Ephesian letter would possess the conviction of what constitutes their confident expectation of blessing produced by the Father’s effectual call, and what constitutes the Father’s glorious rich inheritance residing in the person of the saints. We noted in our exegesis of Ephesians 1:18 that the noun ophthalmos (ὀφθαλμός) is used figuratively of spiritual sight. This is indicated by the fact that Paul is speaking of the revelation the Holy Spirit gave to him which he is communicating to the recipients of the Ephesian epistle through the contents of this epistle, which present what he desired that they would have the capacity to understand as a result of perception. Therefore, this noun ophthalmos in Ephesians 1:18 refers to the recipients of the Ephesian epistle having the spiritual capacity to understand or discern spiritually as a result of perception what constitutes their confident expectation of blessing, which is produced by Father effectually calling them at their justification as well as to what constitutes the Father’s glorious rich inheritance residing in the person of the saints. They would receive this capacity from the Holy Spirit according to Ephesians 1:17 since this fronted attributive participle clause explains this prayer request in Ephesians 1:17. This interpretation is indicated by the contents of Ephesians 1:18. Furthermore, this noun ophthalmos refers to the recipients of the Ephesian epistle having the capacity to understand spiritually as a result of perception what constitutes the incomparable greatness of the Father’s power directed toward them, which was displayed in the exercise of His immense strength. This interpretation is indicated by the contents of Ephesians 1:19. We noted that the noun kardia (καρδία), “heart” is that aspect of the soul, which circulates thought or mental activity and is where one’s frame of reference and memory center resides. It is also the place where one’s vocabulary and the classification of thoughts reside as well as the conscience where the norms and standards reside. A person’s entire mental attitude circulates in the kardia as well as the subconscious where various categories of things that shock or impress from adversity, sin, failure or disappointment are located. Also, it contains volition, which enables a person to make decisions. Therefore, this word refers to a person’s mentality, volition, conscience, sub-conscience and emotions. Next, we must note an extremely difficult interpretative problem, which is related to syntax and is two-fold. First, there is the problem of identifying the function of the accusative masculine plural perfect passive participle conjugation of the verb phōtizō (φωτίζω), “have been enlightened,” namely is it adverbial or attributive. 2024 William E. Wenstrom, Jr. Bible Ministries 59 Secondly, why does Paul put the word in the accusative case and what type of accusative is he employing here? Therefore, this problem is directly related to understanding the syntactical function of the entire participial clause it belongs to, namely, pephōtismenous tous ophthalmous tēs kardias hymōn (πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν), “since the eyes of your heart have been enlightened” (NET). If the accusative masculine plural perfect passive participle conjugation of the verb phōtizō (φωτίζω), “have been enlightened,” is an adverbial participle, is it causal modifying the verb δώῃ expressing the reason for the prayer request in Ephesians 1:17 or it a result participle expressing the result of this request? Therefore, if it is causal, the participle describes what will happen when God the Father causes the recipients of the Ephesian epistle to receive divine wisdom, specifically, divine revelatory wisdom provided by the one and only Spirit. This will in turn prepare them to know the confident expectation of the Father effectually calling them at their justification. If it is a result participle, the participle presents the result of God the Father causing the recipients of the Ephesian epistle to receive divine wisdom, specifically, divine revelatory wisdom provided by the one and only Spirit. Again, this will in turn prepare them to know the confident expectation of the Father effectually calling them at their justification. If the word is an attributive participle, which word is it modifying? Is it modifying τοὺς ὀφθαλμούς, “the eyes,” and functioning as a second direct object of the verb δώῃ along with the expression pneuma sophias kai apokalypseōs (πνεῦμα σοφίας καὶ ἀποκαλύψεως), “divine wisdom, specifically, divine revelatory wisdom provided by the one and only Spirit” (Author’s translation), which appears in Ephesians 1:17? Or does it stand in apposition to ὑμῖν, “you” in Ephesians 1:17? The other issue we noted is deciding why Paul put the word in the accusative case. Why is the participle in the accusative case rather than the dative case? Normally, Greek syntax would cause us to expect that the case of the participle will agree with the case of its subject. Here the subject of this participle πεφωτισμένους is the dative ὑμῖν that precedes it. Is this word functioning as an accusative absolute, which is a disputed category of Greek grammar, which in turn creates an anacoluthon connected to the expression pneuma sophias kai apokalypseōs (πνεῦμα σοφίας καὶ ἀποκαλύψεως), “divine wisdom, specifically, divine revelatory wisdom provided by the one and only Spirit” (Author’s translation)? Or, if an accusative absolute, does it anticipate ὑμᾶς, “you,” which appears in following infinitival clause in Ephesians 1:18? Or, if it is functioning as an attributive participle, is it functioning as the direct object of the verb δώῃ in Ephesians 1:17. Or, does the word stand in apposition to ὑμῖν in Ephesians 1:17? Or is this participle in apposition to πνεῦμα, “Spirit,” which appears in Ephesians 1:17? 2024 William E. Wenstrom, Jr. Bible Ministries 60 As noted in our exegesis, this author interprets the accusative masculine plural perfect passive participle conjugation of the verb phōtizō (φωτίζω), “have been enlightened” as functioning as a fronted attributive participle modifying the accusative second person plural form of the personal pronoun su (σύ), “you,” which appears here in Ephesians 1:18. The latter serves as the accusative subject of the articular perfect active infinitive conjugation of verb oida (οἶδα), “may know.” The participle conjugation of this verb phōtizō (φωτίζω), “have been enlightened” is put in the accusative case because the second person plural form of the personal pronoun su (σύ), “you,” which it modifies, is in the accusative. The latter is in the accusative because it serves as the accusative subject of the articular perfect active infinitive conjugation of verb oida (οἶδα), “may know.” Though the causal participle can follow its controlling verb, usually, it precedes it and here the accusative masculine plural perfect passive participle conjugation of the verb phōtizō (φωτίζω), “have been enlightened” follows its controlling verb δώῃ, which we noted appears in Ephesians 1:17. Also result participles are in the present tense and yet the participle conjugation of the verb phōtizō (φωτίζω), “have been enlightened” is in the perfect tense. This author also interprets the participle conjugation of this verb phōtizō (φωτίζω), “have been enlightened” as functioning as a pendent accusative, which Wallace asserts “is a grammatically independent use of the accusative. The accusative is pendent or ‘hanging’ in that it is introduced into the sentence as though it were going to be the direct object, but the sentence is completed in a syntactically awkward manner, leaving the accusative dangling. Like the pendent nominative, this accusative is thrown forward to the beginning of the clause, followed by a sentence in which it is now replaced by a pronoun in the case required by the syntax. This category has very few examples.”23 So therefore, here in Ephesians 1:18, the participle conjugation of this verb phōtizō (φωτίζω), “have been enlightened” is introduced into the sentence as if it was functioning as the direct object of the verb δώῃ, which appears in Ephesians 1:17. However, as we can see the rest of Ephesians 1:18 is completed in a syntactically awkward manner, leaving the word dangling. It is thrown forward to the beginning of the clause, followed by the infinitival clause eis to eidenai hymas tis estin hē elpis tēs klēseōs autou, tis ho ploutos tēs doxēs tēs klēronomias autou en tois hagiois (εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις), “so that you may know what is the hope of his calling, what is the wealth of his glorious inheritance in the saints.” (NET) The participle conjugation of this verb phōtizō is replaced by the second person plural form of the personal pronoun su (σύ), “you,” which is in the Wallace, D. B. (1996). Greek Grammar Beyond the Basics - Exegetical Syntax of the New Testament (p. 198). Zondervan Publishing House and Galaxie Software. 23 2024 William E. Wenstrom, Jr. Bible Ministries 61 accusative case because it is required by the syntax. As we noted this pronoun functions as accusative subject of articular perfect active infinitive conjugation of verb oida (οἶδα), “may know.” The verb phōtizō (φωτίζω) we also noted is used in a figurative sense of the Holy Spirit providing the recipients of the Ephesian epistle spiritual understanding or discernment concerning the revelation Paul received from the Holy Spirit and which revelation he was communicating through the contents of the Ephesian epistle. In other words, it refers to the recipients of the Ephesian epistle receiving spiritual understanding from the Holy Spirit with regards to the spiritual phenomena Paul received from the Holy Spirit, which he communicated to them through the contents of the Ephesian epistle. The perfect tense of this verb phōtizō functions as an intensive perfect, which emphasizes the present state of the recipients of the Ephesian epistle receiving spiritual enlightenment from the Holy Spirit with regards to the revelation Paul communicates to them through the contents of the epistle as a result of exercising faith in the Spirit inspired contents of this epistle when it was read to them by the lector of the local assembly. The passive voice of this verb means the recipients of the Ephesian epistle as the subject of this verb receive the action of having the eyes of their heart enlightened by the Holy Spirit. This is indicated by the fact that the Holy Spirit is identified in Ephesians 1:17 as the one who will cause the recipients of this epistle to receive a divine wisdom, specifically a divine revelatory wisdom. This is defined by the fronted accusative attributive participial clause as having the eyes of one’s heart enlightened by the Holy Spirit. So therefore, a comparison of the contents of Ephesians 1:17 with the contents of this fronted accusative attributive participial clause pephōtismenous tous ophthalmous tēs kardia (πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας) indicates that the latter is explaining the former and is thus epexegetical. Therefore, this author translates this clause “namely, that the eyes of your heart are enlightened.” As we noted in Ephesians 1:17, Paul informs the recipients of this letter that he regularly interceded in prayer for them requesting that the Father would cause them to receive divine revelatory wisdom provided by the Holy Spirit with respect to an experiential knowledge of Himself. Now, here this fronted accusative attributive participle in Ephesians 1:18 is explaining what he means by this request, namely he wants the Father to cause the eyes of their heart to be enlightened by the Holy Spirit. Therefore, when Paul informs the recipients of this letter that he prayed that the Father would cause them to receive divine revelatory wisdom provided by the Holy Spirit, he means that the eyes of their hearts would be enlightened by the Spirit. This enlightenment we noted would be in regards to what constitutes their confident 2024 William E. Wenstrom, Jr. Bible Ministries 62 expectation of blessing and what constitutes the Father’s glorious, rich inheritance, residing in the person of the saints. Paul could have put the verb phōtizō (φωτίζω) here in Ephesians 1:18 in the nominative participle conjugation in order to employ it as a participle of means modifying the third person singular aorist active subjunctive conjugation of the verb didōmi (δίδωμι). The participle of means defines or explains the action of the controlling verb and follows its controlling verb. However, Paul does not do this for emphasis. Instead, he put this verb in the accusative participle conjugation modifying the second person plural form of the personal pronoun su (σύ), which we noted functions as accusative subject of articular perfect active infinitive conjugation of verb oida (οἶδα). He does this in order to catch not only the ear of the reader but also their eyes. Thus, this unusual construction would catch the ear of the recipients of this epistle when the lector or pastor read it as well as when they read it. In fact, it causes the interpreter today in the twenty-first century to stop and spend a considerable amount of time attempting to understand what Paul is saying with this fronted accusative attributive participle. As we noted, the fronted attributive participial clause which begins Ephesians 1:18 is followed by an infinitival purpose clause, which presents the purpose of Paul requesting that the Father would cause the recipients of this epistle to receive divine revelatory wisdom produced by the Holy Spirit. This infinitival purpose clause asserts that this request was so that the recipients of this Ephesian letter would possess the conviction of what constitutes their confident expectation of blessing produced by the Father’s effectual call. It also asserts that this request was so that the recipients of this Ephesian letter would possess the conviction of what constitutes the Father’s glorious, rich inheritance residing in the person of the saints. As we noted in our exegesis, the articular infinitive conjugation of the verb oida functions as an infinitive of purpose, which indicates the purpose of Paul’s prayer request in Ephesians 1:17. Consequently, indicates the purpose of Paul regularly asking the Father to cause the recipients of the Ephesian epistle to receive divine wisdom, specifically, divine revelatory wisdom provided by the Holy Spirit. This infinitive purpose clause asserts that the purpose was so that they would possess conviction of what constitutes their confident expectation of blessing produced by the Father effectually calling them and what constitutes the Father’s glorious, rich inheritance residing in the person of the saints. In this infinitival purpose clause, we noted in our exegesis that the verb oida (οἶδα) speaks of the recipients of the epistle possessing a conviction regarding what constitutes their confident expectation of blessing as well as what constitutes the Father’s glorious, rich inheritance residing in the person of the saints. The perfect tense of the verb oida could be interpreted as a perfect with a present force demonstrating little distinction between the act and its results since the verb is 2024 William E. Wenstrom, Jr. Bible Ministries 63 a “stative” verb emphasizing a state. This verb oida is the most commonly used verb in this particular category of perfect tense. Thus, it emphasizes each and every one of the recipients of the Ephesian epistle experiencing a state of certainty or conviction of what constitutes their confident expectation of blessing, which was produced by the Father effectually calling them at their justification and what constitutes the Father’s glorious, rich inheritance residing in the person of the saints. However, the perfect tense of this verb oida could be interpreted as an intensive perfect which is used to emphasize the results or present state produced by a past action. The present state here is that of the recipients of the Ephesian epistle possessing the conviction of what constitutes their confident expectation of blessing which was produced by the Father having effectually calling them at their justification and in addition what constitutes the Father’s glorious, rich inheritance residing in the person of the saints. The past action is that of the recipients of this epistle exercising faith when they heard the Spirit inspired contents of this epistle read to them. Therefore, the intensive perfect tense of this verb emphasizes the present state of the recipients of the Ephesian epistle possessing the conviction of what constitutes their confident expectation of blessing and what constitutes the Father’s glorious rich inheritance residing in the person of the saints as a result of exercising faith when they heard the Spirit inspired contents of this epistle read to them. We also noted in our exegesis that the interrogative pronoun tis (τις), “what constitutes” appears twice in this infinitive purpose clause. In both instances, it introduces a categorical or qualitative question. The first time it is used, it is expressing the idea of the recipients of the Ephesian epistle possessing the conviction regarding “what constitutes” their confident expectation of blessing. This interrogative pronoun tis (τις), “what constitutes” is the referent of the noun elpis (ἐλπίς), “confident expectation of blessing.” The latter refers to the recipients of the Ephesian epistle being in the presence of the Lord Jesus Christ at their physical death or in a resurrection body at the rapture or resurrection of the church as well as receiving rewards for faithful service at the Bema Seat Evaluation of the church. Therefore, these future blessings are the referent of the interrogative pronoun. The noun klēsis (κλῆσις), “effectual call” refers to the “effective evocation” of faith through the presentation of the gospel by the Holy Spirit which unites the sinner to Christ according to the Father’s gracious purpose in election and results in the justification of the sinner by the Father. It does not refer to the “call of God,” which is related to “common grace” meaning grace given to all sinners by God in the form of being exposed to the gospel. In other words, it does not refer to the “invitation” to receive the gift of salvation by trusting in Jesus Christ as Savior. Rather, it refers to those sinners who have responded to the divine invitation or call of God when 2024 William E. Wenstrom, Jr. Bible Ministries 64 they were presented the gospel and have exercised faith in Jesus Christ as their Savior. Therefore, this “effectual call” refers to the “effective evocation” of faith through the presentation of the gospel by the Holy Spirit who united the believer to Christ according to the Father’s electing him to privilege and His gracious eternal purpose and predetermined plan. It refers to not only the Father’s invitation to salvation for the sinner through the presentation of the gospel by the Holy Spirit, but it also refers to the sinner’s acceptance of this invitation by faith and which invitation originates from eternity past. So therefore, in Ephesians 1:18, the noun klēsis (κλῆσις) is referring to the conversion of the recipients of the Ephesian epistle or in other words, the moment of justification. The word “effectual” is used of that which produces the effect desired or intended or a decisive result. Thus, the Father’s calling of the recipients of the Ephesian epistle produced the effect He desired, or intended from them and the decisive result, namely, faith in His Son Jesus Christ, who delivered them from enslavement to sin, Satan, condemnation from the Law, spiritual and physical death as well as eternal condemnation through His crucifixion, death, burial, resurrection and session at the Father’s right hand. Therefore, the noun klēsis refers to the Father’s “effectual call” to trust in His Son Jesus Christ as Savior and which invitation originated from eternity past and is thus directly related to the Christian’s election. By responding in faith, they manifested in time that they have been elected to privilege by God. God who is omniscient looked down the corridors of time and saw that the Christian would trust in His Son Jesus Christ as Savior and had prepared in advance a plan for them and elected to privilege these justified sinners. Therefore, when the Christian placed his or her trust in Jesus Christ as Savior, he or she was manifesting the fact that they have been elected to privilege by the Father. He did not coerce the Christian’s volition by electing them but rather elected them to privilege when He saw through His omniscience that they would believe in His Son. Paul asserts that this effectual call is the Father’s possession because He is the one who declared them justified when they trusted in His Son, Jesus Christ, which in turn manifested the fact that in eternity past He elected them to the privilege of possessing an eternal relationship and fellowship with Him, the Son and the Spirit. This He accomplished by predestinating them to adoption as His sons and to be conformed to the image of His Son, Jesus Christ. We noted in our exegesis that this word klēsis functions as a genitive of production, which is expressing the idea of this confident expectation of being in the presence of the Lord Jesus Christ at their physical death or in a resurrection body at the rapture or resurrection of the church is “produced” by the Father effectually 2024 William E. Wenstrom, Jr. Bible Ministries 65 calling the recipients of this epistle. In other words, this confident expectation of blessing was “produced” by the Father declaring the recipients of the Ephesian epistle justified through faith in His one and only Son, Jesus Christ. The second time Paul employs the interrogative pronoun tis (τις) in this infinitival purpose it is expressing the idea of the recipients of the Ephesian epistle possessing the conviction regarding “what constitutes” the glorious wealth of the Father’s inheritance which resides in the saints. This word is the referent of the articular genitive feminine singular form of the noun klēronomia (κληρονομία), “inheritance.” The latter we noted speaks of the church age believer being perfected in a resurrection body at the rapture of the church or being in the presence of the Lord at physical death as well as rewards for faithful service from the Lord Jesus Christ at the Bema Seat Evaluation of the church. Thus, these future blessings are the referent of this interrogative pronoun. The noun ploutos (πλοῦτος), “wealth” appeared in Ephesians 1:7 where it referred to God the Father’s “infinite” grace, which is directed to the church age believer through faith in Jesus Christ. The word is thus referring to the infinite or unmeasurable unmerited spiritual benefits that were received by the church age believer as a result of their justification and union and identification with Jesus Christ. Now, here in Ephesians 1:18, the word is used in a figurative sense to refer to a spiritual and material abundance of material and spiritual possessions and spiritual resources possessed by God the Father. In other words, it is used figuratively of the spiritual and material prosperity of the Father. Two of these spiritual blessings, which flow from the Father’s wealth are being alluded to here with this word. Namely, the church age believer being in the presence of the Lord Jesus at physical death or being perfected in a resurrection body at the rapture of the church as well as receiving rewards for faithful service from the Lord Jesus Christ at the Bema Seat Evaluation of the church. The noun doxa (δόξα), “glorious” functions as an attributive genitive and is expressing the idea that the Father’s wealth is glorious in the sense that it is marked by great beauty and splendor, which is also notably or brilliantly outstanding because of His great dignity and achievements or actions. Therefore, this word is describing the church age believer being in the presence of the Lord Jesus at physical death or being perfected in a resurrection body at the rapture of the church as well as receiving rewards for faithful service from the Lord Jesus Christ at the Bema Seat Evaluation of the church as being glorious. The noun klēronomia (κληρονομία), “inheritance” is two-fold: (1) The church age believer being in the presence of the Lord at physical death or in a resurrection body at the rapture of the church (2) The church age believer receiving rewards for 2024 William E. Wenstrom, Jr. Bible Ministries 66 faithful service at the Bema Seat Evaluation of the church, which immediately follows the resurrection or rapture of the church. We noted in our exegesis that the articular construction of this noun is employed with the genitive masculine singular form of the intensive personal pronoun autos (αὐτός) to denote possession. The referent of this word is God the Father. Therefore, this construction indicates that this inheritance is the Father’s possession. In other words, church age believers are the Father’s inheritance. We also noted that this noun klēronomia functions as an attributed genitive, which functions semantically as the exact opposite of the attributive genitive, which means that the head noun rather than the genitive substantive is functioning as an attributive adjective. In our present context, we noted that the head noun in a loose manner, which in our context is the noun ploutos (πλοῦτος), “wealth.” Therefore, we can convert this noun into the adjective “rich” since it is ascribing wealth to the Father’s inheritance. The adjective hagios (ἅγιος), “the saints” functions as a substantive and describes all the members of the body of Christ who have been set apart through the baptism of the Spirit at the moment of justification in order to order serve God exclusively. The articular construction is monadic indicating that Christians are a “unique” people on the earth. They are unique because of their union and identification with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of God the Father. They are also unique because they are members of the body of Christ (cf. 1 Cor. 12) and are members of the bride of Christ (Eph. 5:22-33). The substantive use of the adjective hagios functions as the object of the preposition en (ἐν), which we noted functions here as a marker of location expressing the idea that the glorious wealth of the Father’s inheritance is “located in” the saints. In other words, this inheritance resides in the saints themselves as the children of the Father. So therefore, notice that this inheritance is “the Father’s” and not the church age believer’s inheritance. This is the case because Paul asserts that the Father’s inheritance is located in the saints, i.e. church age believers who are in union with and identified with His Son, Jesus Christ. This clearly indicates that the church age believer being in the presence of the Lord at physical death or in a resurrection body at the rapture of the church and receiving rewards for faithful service at the Bema Seat Evaluation of the church is the Father’s inheritance. In other words, the Father benefits from the blessing the church age believer with a resurrection body and rewards for faithful service. The church age believer in a resurrection body is perfected and will never sin again because they no longer possess a sin nature, which resided in the genetic structure of their human body before their death or the rapture. Therefore, we can see why Paul asserts that the church age believer is the Father’s 2024 William E. Wenstrom, Jr. Bible Ministries 67 inheritance. We can also see that the Father’s inheritance is tied to the church age believer’s inheritance since the Father’s inheritance is the church age believer in a resurrection body minus a sin nature and decorated with rewards for faithful service to Him, which constitutes the church age believer’s inheritance. The Father also benefits or is glorified by bestowing these blessings on the believer because it manifests His holy character such as His love, omnipotence, omniscience, sovereignty righteous and justice. He is glorified or benefits from bestowing these blessings on the believer because it was through the believer’s union and identification with His Son, Jesus Christ that they will receive these blessings. They were guaranteed a resurrection body at the moment of their justification since the latter provided them a guarantee of a resurrection body. This justifying faith appropriated the omnipotence of the Holy Spirit. They will receive rewards for faithful service as a result of appropriating by faith after their justification their union and identification with Jesus Christ in His crucifixion, death, burial, resurrection and session at the Father’s right hand. This post-justification faith appropriated the omnipotence of the Holy Spirit and which omnipotence enabled the believer to merit rewards at the Bema Seat for faithful service. Therefore, the Father is glorified because His omnipotence was manifested through the Spirit empowering the believer to execute His will. Interestingly, therefore, the Father is glorified and benefitted by giving the church age believer their inheritance, which is the resurrection body and rewards for faithful service. This interpretation that Paul is speaking in Ephesians 1:18 of the church age believer being the Father’s inheritance rather than the church age believer’s inheritance is supported by the assertions Paul makes in both Ephesians 1:5 and 11. In the former, Paul asserts that the Father elected the church age believer in eternity past by predestinating them for the purpose of adoption as His sons because of His love through Jesus Christ for Himself. In the latter, he asserts that the church age believer is the Father’s possession. Ephesians 1:3 The God, namely the Father of the Lord ruling over us, who is Jesus Christ, is worthy of praise. Namely, because He is the one who has blessed each and every one of us by means of each and every kind of Spirit appropriated blessing in the heavenlies in Christ. 4 For He chose each and every one of us for His own purpose because of Him alone before creation in order that each and every one of us would be holy as well as uncensurable in His judgment. 5 He did this by predestinating each and every one of us for the purpose of adoption as sons because of His love through Jesus Christ for Himself according to the pleasure of His will. (Author’s translation) Ephesians 1:5 is a participial clause, which asserts that the Father predestinated each and every church age believer for the purpose of adoption as sons because of His love for them through Jesus Christ for Himself according to the pleasure of His 2024 William E. Wenstrom, Jr. Bible Ministries 68 will. It identifies the means by which the Father elected for His own purpose each and every church age believer because of His Son before creation in order that each of them would be holy and uncensurable in His judgment. Therefore, this indicates that the Father elected the church age believer by predestinating them for the purpose of adoption as His sons because of His love for them through Jesus Christ for Himself according to the pleasure of His will. This participial clause is modified by five prepositional phrases. The first eis huiothesian (εἰς υἱοθεσίαν), “for the purpose of adoption as sons” presents the purpose for which the Father predestinated each and every church age believer through Jesus Christ. The second en agapē (ἐν ἀγάπῃ), “because of His love” presents the reason why the Father predestinated the church age believer to adoption as His sons through Jesus Christ. The third dia Iēsou Christou (διὰ Ἰησοῦ Χριστοῦ), “through Jesus Christ” indicates that Jesus Christ is the Father’s personal agency through whom He predestinated the church age believer for the purpose of adoption as sons. The fourth eis auton (εἰς αὐτόν), “for Himself” emphasizes the identity of God the Father as adopting church age believers through the personal intermediate agency of His Son, Jesus Christ because of His love. It also expresses the idea that the Father predestinating church age believers for the purpose of adoption as His sons because of His attribute of love through Jesus Christ was “for the benefit of Himself.” The fifth and final prepositional phrase kata tēn eudokian tou thelēmatos autou (κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ), “according to the pleasure of His will” expresses the idea that the Father predestinating church age believers for the purpose of adoption as sons for His purpose alone through Jesus Christ corresponds to the pleasure of His will. In other words, it was according to His will to predestinate church age believers for the purpose of adoption as sons for His purpose alone because of His love through Jesus Christ. Therefore, as we noted, Ephesians 1:5 presents the means by which the Father elected for His own purpose each and every church age believer because of His Son before creation in order that each of them would be holy and uncensurable in His judgment. Therefore, this would indicate that the Father elected for His own purpose each and every church age believer because of His Son before creation in order that each of them would be holy and uncensurable in His judgment “by” determining beforehand in eternity past or predestinating each of them for the purpose of adoption as His sons because of His love for them through Jesus Christ for Himself according to the pleasure of His will. In other words, this indicates the Father elected the church age believer “by” predestinating them or “by” determining beforehand for the purpose of adoption as His sons because of His love for them through Jesus Christ. This interpretation is supported by several factors. First, as we noted, the causal participle usually precedes the main verb, which in our context is the verb eklegomai (ἐκλέγομαι), which appears in Ephesians 1:4. Here it is following the main verb. 2024 William E. Wenstrom, Jr. Bible Ministries 69 Secondly, the participle of means usually follows the main verb, which is the case here with the verb proorizo following the verb eklegomai, which appears in Ephesians 1:4. Thirdly, as we noted in our study of Ephesians 1:4, the prepositional phrase en autō (ἐν αὐτῷ), “because of Him alone” is marking Paul, the recipients of this letter, and every church age believer’s faith in Christ at justification as well as their union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father as the reason why the Father chose them before the foundation of the world in order that they would be holy and unblemished in His judgment. The Father elected them to possess an eternal relationship and fellowship with Himself and the other two members of the Trinity “because” in His omniscience He saw that they would in time trust in His Son Jesus Christ as their Savior. This faith at their justification resulted in the Holy Spirit identifying them with His Son in His crucifixion, death, burial, resurrection and session at the right hand of the Father. In fact, church age believers are adopted by the Father as His sons because of their faith in Jesus Christ at justification as well as their resultant identification with Jesus Christ in His crucifixion, death, burial, resurrection and session at the Father’s right hand. Furthermore, as we noted the action of both verbs proorizo and eklegomai took place in eternity past. Thus, the Father elected church age believers in eternity past, which the former defines as predestinating them to adoption as His sons. The purpose of electing them was so that they would be blameless and uncensurable in the judgment of the Father and the purpose of predestinating them was to adopt them as sons. To be the Father’s sons, they would have to share His holy character and nature, which is why they must be holy and uncensurable in His judgment like His one and only Son, Jesus Christ. This is supported by the fact that Ephesians 1:4 asserts that church age believers were elected because of their faith in and resultant identification with Jesus Christ while Ephesians 1:5 asserts that they were predestinated to adoption as His sons because of His love through Jesus Christ. In other words, Jesus Christ is both the reason why they were elected and He was the personal intermediate agency through whom they were predestinated to adoption as His sons. So therefore, the means by which the Father elected church age believers in eternity past to be holy and uncensurable in His judgment was “by” determining beforehand in eternity past to adopt them as His sons because of His love for them through the work of His Son, Jesus Christ on the cross and their identification with Him through the baptism of the Spirit. In Ephesians 1:5, the prepositional phrase eis huiothesian (εἰς υἱοθεσίαν), “for the purpose of adoption as sons” presents the purpose for which the Father predestinated each and every church age believer through Jesus Christ. Therefore, it is expressing the idea that the Father predestinated each and every church age 2024 William E. Wenstrom, Jr. Bible Ministries 70 believer because of His love through Jesus Christ “for the purpose of adoption as sons.” Every church age believer was adopted by God the Father at the moment of their justification. In other words, the moment the church age believer was declared justified by the Father through faith in His one and only Son, Jesus Christ, they were adopted Roman style into the royal family of God through the baptism of the Spirit thus making him an heir of God and spiritual aristocracy. Roman adoption was the process by which a person was transferred from his natural father’s power into that of his adoptive father. Roman style adoption was the custom of selectivity, selecting some to fulfill or take over the family estates and guarantee that the next generation will be as efficient as the last generation in Roman life. Under Roman law the adopted son had the same status and privileges as the real son and the real Son is our Lord Jesus Christ. Roman style adoption served a useful purpose both socially and politically. For example, a childless individual could adopt and ensure the continuation of the estates of the family, bequeathing not just property to the heir, but the family as well, for the new member accepted the name and rank of the adoptive father. Politically, adoption could be used to great advantage as a means of improving one’s prospects by becoming adopted into a higher-class family moving from the Plebeian to the Patrician class. An example of Roman style adoption was the Emperor Augustus who, as Octavius, was adopted by the testament of his uncle Julius Caesar in 44 B.C., taking the full name Gaius Julius Caesar Octavianus. Adoption by testament, of course, was the naming of an heir through a will. As the adopted son of Gaius Julius Caesar, Octavius received not only the name and property of Caesar when he was assassinated in 44 B.C. but he received all the other benefits or social considerations as Caesar’s adopted son. The New Testament Scriptures teach that the church has been adopted into the royal family of God as adult sons thus conferring upon them all the privileges and responsibilities that go along with this new relationship with God. The apostle Paul used the Roman style adoption analogy in his epistles to communicate to members of the churches throughout the Roman Empire their new relationship with God the Father that was acquired at the moment of faith in Christ. Paul utilized the Roman style adoption illustration to teach church age believers that God the Father’s grace policy places them into the relation of sons to Himself. Now, as we noted in our exegesis and exposition of Ephesians 1:4, this author believes that the prepositional phrase en agapē (ἐν ἀγάπῃ) is modifying the nominative masculine singular aorist active participle conjugation of the verb proorizo (προορίζω), which appears in Ephesians 1:5. There are several indications as to why this is the correct interpretation. The first is obvious, namely the placement of this prepositional phrase at the end of Ephesians 1:4 is awkward. However, this 2024 William E. Wenstrom, Jr. Bible Ministries 71 is not the case if it is modifying the verb proorizo (προορίζω). This author also believes that this prepositional phrase en agapē (ἐν ἀγάπῃ) is expressing the idea that the exercise of God the Father’s attribute of love was the reason why He predestinated the church age believer to adoption as His sons through Jesus Christ. His love was the reason because it motivated Him to predestinate the believer. His love was also the reason because it motivated Him to sacrifice His Son at the cross, which provided the basis for Him to elect and predestinate the believer. It was also manifested at the church age believer’s justification through the baptism of the Spirit, which identified them with Jesus Christ in His crucifixion, death, burial, resurrection and session at His right hand. Furthermore, this author interprets the action of the nominative masculine singular aorist active participle conjugation of the verb proorizo (προορίζω) as taking place simultaneously with the third person singular aorist middle indicative conjugation of the verb eklegomai (ἐκλέγομαι) in Ephesians 1:4. Thus, the aorist tenses of both verbs indicate that election and predestination took place at the same time. As we will note, the Father predestinating the believer was the means by which He elected them. Also, if the prepositional phrase en agapē (ἐν ἀγάπῃ) is modifying verb proorizo (προορίζω), then it would serve as a bookend with the prepositional phrase en tō ēgapēmenō (ἐν τῷ ἠγαπημένῳ), which appears at the end of Ephesians 1:6. The latter expresses the fact that Jesus Christ is the Father’s beloved Son whose sacrifice on the cross of Calvary was the means by which the Father freely bestowed His glorious grace on the church age believer. Correspondingly, the prepositional phrase dia Iēsou Christou (διὰ Ἰησοῦ Χριστοῦ) speaks of Jesus Christ being the personal intermediate agency through whom the Father predestinated the church age believer for the purpose of adoption as His sons because of the exercise of His attribute of love according to the pleasure of His will. It is joining the prepositional phrases en agapē (ἐν ἀγάπῃ) and en tō ēgapēmenō (ἐν τῷ ἠγαπημένῳ). This would therefore indicate that Jesus Christ is the Father’s personal intermediate agency who manifested His attribute of love on behalf of the church age believer. His grace flows to the church age believer from His attribute of love, which was the reason why the Father predestinated the church age believer to adoption as His sons. In Ephesians 1:5, the prepositional phrase en agapē (ἐν ἀγάπῃ), “because of His love” presents the reason why the Father predestinated the church age believer to adoption as His sons through Jesus Christ. It is expressing the idea of the Father predestinating the church age believer for the purpose of adoption as His sons “because of His attribute of love” in eternity past through Jesus Christ according to the pleasure of His will. The Father’s attribute of love was the reason why He predestinated the believer because His love for the believer motivated Him to sacrifice His Son at the cross for them when they were His enemies. His love for them also motivated Him to identified them with His Son in His crucifixion, death, 2024 William E. Wenstrom, Jr. Bible Ministries 72 burial, resurrection and session at His right hand through the baptism of the Spirit when they were spiritually dead and their sins and transgressions. Both of which manifested the fact that the Father electing the church age believer by predestinating them in eternity past. Interestingly, the prepositional phrase dia Iēsou Christou (διὰ Ἰησοῦ Χριστοῦ), “through Jesus Christ,” which appears in Ephesians 1:5 also appears in thirteen other places in the Greek New Testament (cf. John 1:17; Acts 10:36; Rom. 1:8; 5:21; 7:25; 16:27; Gal. 1:1; Phil. 1:11; Titus 3:6; Heb. 13:21; 1 Pet. 2:5; 4:11; Jude 25). Here in Ephesians 1:5, it is expressing the idea that Jesus Christ is the Father’s personal agency through whom He predestinated the church age believer for the purpose of adoption as sons. This is indicated by the fact that His Son’s crucifixion, death, burial, resurrection and session at His right hand provided the basis for electing and predestinating them to adoption as His sons. This is further indicated by the fact that church age believers were adopted by the Father when He declared them justified through faith in His Son. Lastly, it’s also indicated by the fact that when the church age believer was declared justified by the Father through faith in His Son, Jesus Christ, the Holy Spirit identified them with His Son in His crucifixion, death, burial, resurrection and session at His right hand. The referent in the prepositional phrase eis auton (εἰς αὐτόν), “for Himself” is the Father and not the Son since He is the subject of this participial clause. It emphasizes the identity of God the Father as adopting church age believers through the personal intermediate agency of His Son, Jesus Christ because of His love. It also expresses the idea that the Father predestinating church age believers for the purpose of adoption as His sons because of His attribute of love through Jesus Christ was “for the benefit of Himself.” It benefited the Father to do this because it would bring glory to Himself in that it would manifest His grace policy, which flows from His attribute of love. In Ephesians 1:5, the prepositional phrase kata tēn eudokian tou thelēmatos autou (κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ), “according to the pleasure of His will” indicates that it pleased the Father to predestinate church age believers for the purpose of adoption as sons for Himself alone because of His love through Jesus Christ. It is expressing the idea that the Father predestinating church age believers for the purpose of adoption as sons for His purpose alone through Jesus Christ corresponds to the pleasure of His will. Thus, it was according to His will to predestinate church age believers for the purpose of adoption as sons for His purpose alone because of His love through Jesus Christ. Ephesians 1:11 Because of whom, each and every one of us has been claimed as a possession because of having been predestinated according to the predetermined plan. Namely, the one who is causing each and every animate 2024 William E. Wenstrom, Jr. Bible Ministries 73 and inanimate object to function according to His purpose, that is, His sovereign will. (Author’s translation) In Ephesians 1:11, the apostle Paul employs the verb eklērōthēmen prothesin (ἐκληρώθημεν) in order to assert that each and every church age believer has been claimed by the Father as His possession. He then employs the prepositional phrase En hō (Ἐν ᾧ) in order to present the first of two reasons for this. It contains the figure of metonymy and asserts that it was because of the church age believer’s faith in and union and identification with Jesus Christ that the Father claimed them as His possession. Paul then gives a second reason for this assertion by employing the participial clause prooristhentes kata prothesin (προορισθέντες κατὰ πρόθεσιν). It states that the Father claimed the church age believer as His possession because He predestinated them according to His predetermined plan. The apostle Paul then uses the participial clause tou ta panta energountos kata tēn boulēn tou thelēmatos autou (τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ) to modify the prepositional phrase kata prothesin (κατὰ πρόθεσιν). It identifies this plan as the Father causing each and every animate and inanimate object in the heavens and on earth to function according to His purpose, that is, His sovereign will. Ephesians 1:11 begins with the prepositional phrase en hō (ἐν ᾧ), “because of whom,” which presents the reason why the Father claimed the church age believer as His own possession. This prepositional phrase en hō (ἐν ᾧ) contains the figure of metonymy which means that the Son is put for the church age believer’s faith in Him at their justification and their union and identification with Him in His crucifixion, death, burial, resurrection and session at the Father’s right hand, which took place at the moment of their justification through the baptism of the Spirit. Therefore, this would indicate that “because of” the church age believer’s faith in the Son at their justification as well as their union and identification with Him, the Father claimed the church age believer as His own possession. This faith at justification and identification with Christ manifested the fact that the church age believer was elected in eternity past by the Father. The Father accomplished this by predestinating them for the purpose of adoption as His sons because of His love for them through Jesus Christ for Himself according to the pleasure of His will. Therefore, this interpretation here in Ephesians 1:11 would mean that the church age believer’s faith in the Son at their justification as well as their union and identification with Him is the reason why God made them His possession. The verb klēroō is expressing the idea of being chosen by God. Specifically, it speaks of the church age believer being claimed by God as His own possession. As was the case in Ephesians 1:5, the verb proorizo (προορίζω) here in Ephesians 1:11 means “to predetermine” since the word pertains to determining something ahead of time or before its occurrence. In other words, it pertains to coming to a 2024 William E. Wenstrom, Jr. Bible Ministries 74 decision beforehand. Therefore, this verb refers to each and every church age believer being “predestinated” by the Father according to His predetermined plan. The participle conjugation of this verb proorizo is functioning as a causal participle, which means that it indicates the cause or reason or ground of the action of the finite verb. This type of participle usually precedes the main verb, which in our context is the verb klēroō. Here it is following the main verb and not preceding it. Therefore, this would indicate that each and every church age believer was claimed by God the Father “because” He predestinated them according to His predetermined plan in eternity past. In other words, Paul is asserting with this verb proorizo that the Father predestinating the church age believer is the reason why he asserts that every church age believer has been claimed by the Father as His own possession. In fact, it is presenting the second reason for the Father doing this. When Paul employs the verb proorizo, he is not defining the action of the verb klēroō, which the participle of means would be doing, but rather, he is presenting the reason for the action of this verb. The action of the aorist participle conjugation of the verb proorizo indicates that it takes place simultaneously with the action of the aorist indicative conjugation of the verb klēroō. Thus, the aorist tenses of both verbs indicate that the Father claiming every church age believer as His own possession and predestination took place at the same time. This is indicated by the fact that the second reason each and every church age believer was claimed by the Father as His own possession is that He predestinated them for the purpose of adoption as His sons in eternity past according to His predetermined plan in eternity past. The noun prothesis refers to the “predetermined plan” of God the Father and which plan is a reference to the “divine decree.” This indicated by the fact that Paul describes this plan as the Father causing to exist each and every animate and inanimate object in the heavens and on earth, which is according to the purpose, that is His sovereign will and the divine decree describes the exercise of the Father’s sovereign will. Now, Paul also uses the adjective sygklēronomos (συγκληρονόμος), “fellow heir” in Romans 8:17 but uses a different referent for the word than the one he uses in Ephesians 3:6. Romans 8:17 Furthermore, if and let us assume that it is true for the sake of argument, we are children. Of course, we are! Then, we are also heirs: On the one hand, we are God’s heirs while on the other hand, we are joint-heirs sygklēronomos (συγκληρονόμος) with Christ, if in fact, and let us assume that it is true for the sake of argument, we habitually suffer with Him (Of course, we are) in order that we also would be glorified with Him. (Author’s translation) When Paul speaks of the believer being a joint-heir with Christ, he is referring to the believer being glorified with Christ during His millennial reign as a result of 2024 William E. Wenstrom, Jr. Bible Ministries 75 receiving his inheritance and rewards for faithfully enduring undeserved suffering while on planet earth. The Scriptures teach that the Father will bestow upon the believer an eternal inheritance and rewards if the believer does His will (1 Corinthians 9:25; Ephesians 1:11; James 1:12; Revelation 2:10). Now, let’s return to Ephesians 3:6, in this verse, the adjective syssōmos (σύσσωμος), “fellow members of the body” is also used to describe Gentile church age believers as being fellow or co-members of the body of Christ with Jewish church age believers. This also came about because they both have been declared justified by the Father because of the merits of their faith, Jesus Christ and simultaneously, placed in union with Christ and identified with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. This too was the result of accepting by faith the proclamation of the gospel whose subject is Jesus Christ and His crucifixion, death, burial, resurrection and session at the right hand of the Father. This word also is making the assertion that these Gentile church age believers are “fellow members of the body” of Christ with Jewish church age believers. Harold Hoehner writes “The second word σύσσωμος, joined with the first word by the copulative καί, is not found before NT times, is only here in the NT, and may well have been coined by Paul. It means that they are of the same body and it is designed to express a close relationship to the body of Christ. 24 Thus the translation literally would be ‘concorporate,’25 but a smoother rendering is ‘members of the same body’ or ‘fellow members of the body.’ Both believing Jews and Gentiles are in the body of Christ, so Gentiles are fellow members of the body with Jews. The growth of this body depends on the head who is Christ, and each of the members functions dependently on the other members of the body in order to contribute to the growth of the body (4:15–16). Again, this concept has been mentioned already in 2:14–22 for they are both created into one new humanity (2:15), both in one body (2:16), both growing into a holy temple (2:21), and both being built together as the place where God dwells in the Spirit (2:22).” 26 The body of Christ metaphor is employed by Paul in Ephesians 1:23. Ephesians 1:15 For this reason, after I myself heard about the faith among each and every one of you in the one and only Lord Jesus as well as you are practicing divine-love, which is on behalf of each and every one of the saints, 16 I never permit myself to cease regularly expressing thanks to the one and only God because of each and every one of you. I do this while disciplining myself to make it my practice of remembering each and every one of you during my 24 Eduard Schweizer, “σύσσωμος,” TDNT 7 (1971): 1080. This cannot mean “fellow slave” as suggested by Erwin Preuschen, “σύνσωμος Eph 3, 6,” ZNW 1, no. 1 (1900): 85–86. 25 Robinson, 78; Barth, 337. 26 Hoehner, H. W. (2002). Ephesians: An Exegetical Commentary (p. 446). Baker Academic. 2024 William E. Wenstrom, Jr. Bible Ministries 76 prayers. 17 I make it a habit of occupying myself with praying that God, that is, the glorious Father of the one and only Lord ruling over each and every one of us as a corporate unit, who is Jesus Christ, would cause each and every one of you to receive divine wisdom, specifically, divine revelatory wisdom provided by the one and only Spirit with respect to an experiential knowledge of Himself. 18 Namely, that the eyes of your heart are enlightened in order that each and every one of you would possess the conviction of what constitutes being the confident expectation of blessing produced by His effectual call, what constitutes His inheritance, which is characterized by glorious wealth, residing in the person of the saints. 19 Also, what constitutes being His incomparable, great power on behalf of each one of us who believe which is equivalent to the exertion of His sovereign, omnipotent power to overcome. 20 This He caused to enter into the state of being exerted on behalf of the incomparable Christ. Specifically, by causing Him to be raised out from the dead ones. Then, by causing Him to be seated at His right hand in the heavenlies 21 above each and every sovereign ruler, authority, power exercised, dominion as well as each and every designated rank, by no means only during this age but in fact also during the one certain to come. 22 In other words, He caused each and every animate and inanimate object to be placed in subjection under His feet. Correspondingly, He gave Him as a gift as head over each and every animate and inanimate object for the benefit of the church, 23 which uniquely is His body, specifically, which is being brought to completion by the one who is bringing each and every animate and inanimate object to completion for the benefit of each and every member. (Author’s translation) Ephesians 1:23 brings to an end Paul’s first of two intercessory prayers he offered to the Father on behalf of the recipients of this epistle. It is composed of a qualitative relative pronoun clause hētis estin to sōma autou (ἥτις ἐστὶν τὸ σῶμα αὐτοῦ), “which uniquely is His body,” which is modified by an appositional clause to plērōma tou ta panta en pasin plēroumenou (τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου, “specifically, which is being brought to completion by the one who is bringing each and every animate and inanimate object to completion for the benefit of each and every member.” The qualitative relative pronoun clause describes the unique character of the church, which is mentioned as we noted at the end of Ephesians 1:22. It emphasizes the unique character of the church and asserts that the church as an eternal spiritual truth exists in the state of belonging to Christ’s body. In other words, the members of the Christian community are unique in that they are members of Christ’s body. Paul then goes on to describe the members of the body of Christ as being brought to completion by Jesus Christ who Paul describes as bringing each and every animate and inanimate object in creation to completion for the benefit of the church! 2024 William E. Wenstrom, Jr. Bible Ministries 77 As we noted in our exegesis of Ephesians 1:23, the antecedent and referent of the nominative feminine singular form of the qualitative relative pronoun hostis (ὅστις) is the articular dative feminine singular form of the noun ekklēsia (ἐκκλησία), “for the benefit of the church,” which appears in Ephesians 1:23. This is indicated by the fact that the two words agree with each other in gender (feminine) and number (singular). Thus, the qualitative relative pronoun hostis refers to the totality of Christian congregations or Christian assemblies throughout the Roman Empire and in heaven when Paul wrote this epistle in the first century A.D. Ultimately, the word refers to the totality of Christians who lived during the church age. Also, this qualitative relative pronoun hostis emphasizes the characteristic quality of these Christian congregations or Christian assemblies throughout the Roman Empire and in heaven when Paul wrote this epistle in the first century A.D. Ultimately, the word emphasizes the characteristic quality of the totality of Christians who lived during the church age. It emphasizes that the members of the Christian community possess a unique character in that they are members of the body of Jesus Christ. We also noted that the third person singular present active indicative conjugation of the verb eimi (εἰμί) pertains to belonging to a particular group of individuals which constitute a corporate unit. We also noted the noun sōma (σῶμα), “body” is used in a figurative sense to describe the church as being like the human body in that it has diversity among its members but yet they possess a unity. The word refers to church age believers who are joined together as a corporate unit with the implication of each member having a distinctive function within this unit. Furthermore, we noted that the articular construction of this noun sōma is employed with the genitive masculine singular form of the intensive personal pronoun autos (αὐτός), “His” in order to denote possession. The referent of the latter is Jesus Christ, which is indicated by the contents of Ephesians 1:20-22. In verse 20, Paul asserts that the Father caused His incomparable great power to be exerted on behalf of the incomparable Christ. He then asserts that the Father did this by raising Him from the dead and seating Him at His right hand. In verse 21, Paul states that the Father seated His Son at His right hand above every sovereign ruler, authority, power exercised, dominion as well as every designated rank during these last days and in the millennial age. Lastly, in verse 22, the apostle defines the Son’s enthronement as causing each and every animate and inanimate in creation to be in subjection under Christ’s feet. Correspondingly, the Father gave His Son as a gift as head over every animate and inanimate object in creation for the benefit of the church. The body of Christ metaphor for the church is not only employed by apostle Paul in Ephesians 1:23 but is also used by him in Colossians 1:18 and 24. 2024 William E. Wenstrom, Jr. Bible Ministries 78 Colossians 1:18 Furthermore, He Himself, as an eternal spiritual truth exists in the state of being the head over His body, namely His church who, as an eternal spiritual truth exists in the state of being the founder that is the firstborn from the dead ones. The divine purpose was accomplished so that He alone became the Preeminent One among each and every person with no exceptions. (Author’s translation) In Colossians 1:15-17, the apostle Paul identified for these faithful Christians in Colossae a four-fold relationship of Jesus Christ in relation to creation: (1) He preexisted creation (verse 15). (2) He created all things (verse 16). (3) All things in creation exists for Him (verse 16). (4) He holds all things together (verse 17). Now, beginning in Colossians 1:18, Paul discusses Jesus Christ’s relationship with the church. Paul makes two assertions about Jesus Christ in relation to the church. The first is that He is the head over the church or the sovereign authority over the church. The second is that He is preeminent in relation to the church because He is the beginning of the new creation or new humanity as demonstrated by the fact that He is the first person raised from the dead to receive a resurrection body. So when we compare Paul’s statements in Colossians 1:15-17 with his statements here in Colossians 1:18, we can see that in addition to being the cosmological ruler, Jesus Christ is also the soteriological ruler. Colossians 1:24 I am presently rejoicing because of my sufferings on behalf of each and every one of you. In fact, I am supplementing that which remains of the one and only Christ’s intense sufferings by means of my physical body on behalf of His body which is, as an eternal spiritual truth, the church. (Author’s translation) In Colossians 1:21-23, Paul spoke to the faithful Christians in Colossae regarding the importance of their remaining faithful to the gospel which would result in their being presented at the Bema Seat as holy, uncensurable and unaccusable. Now, here in Colossians 1:24, Paul instructs the Colossians regarding the relationship between his undeserved suffering and Jesus Christ’s undeserved suffering and that this suffering benefits the body of Christ, the church. In Colossians 1:24, Paul describes his experience during this first Roman imprisonments as “sufferings” which is a reference to undeserved suffering. He was unjustly arrested in Jerusalem and accused of taking a Gentile into the Jewish section of the temple. He was not released by the Roman authorities in Judea despite his innocence which prompted Paul to appeal his case to Caesar since he had that right as a Roman citizen. Amazingly, he tells the Colossians that this undeserved suffering was the reason why he was rejoicing. This suffering caused him to rejoice because he knew it would benefit the body of Christ, develop more Christ-like character in him and result in rewards at the Bema Seat (cf. James 1:2, 12). He emphasizes with the Colossians that his imprisonment was for the benefit of each member of this 2024 William E. Wenstrom, Jr. Bible Ministries 79 community without exception. These faithful believers in Colossae benefitted from his undeserved suffering. Each and every one of these believers benefited from his undeserved suffering he was enduring during his first Roman imprisonment because it provided them all an example to follow when enduring undeserved suffering. In Colossians 1:24, after informing the Colossians that his undeserved suffering in Rome on behalf of each and every one of them caused him to rejoice, he then advances upon this statement and intensifies it. He does this by stating that his suffering was supplementing that which remains of Christ’s intense sufferings. So the advancement and intensification is that Paul is informing the Colossians the purpose of his present circumstances in which he was suffering undeservedly as a prisoner of the Roman Empire. He goes from expressing his state of mind regarding his imprisonment to stating the relationship between his suffering and Christ’s suffering. He goes from expressing his joy while suffering imprisonment to telling the reader that this suffering is because of his identification with Jesus Christ. His suffering is Christ’s suffering as a result. Jesus Christ’s “intense sufferings” speak of His six trials, scourging, mental and physical anguish and torture in suffering crucifixion as well as spiritual and physical death on the cross. Some interpret Colossians 1:24 as teaching that “Christ’s sufferings” refer to the quota of sufferings the church must undergo corporately before the end of the age (cf. Matt. 24:6; Heb. 11:40; Rev. 6:11). The problem with this interpretation is that this idea is foreign to the context which emphasizes the contribution Paul’s sufferings contributed to the spiritual well-being of the Colossians. Paul wasn’t saying that his sufferings would prevent their suffering. Another interpretation is that Paul viewed his suffering as similar to Christ’s. However, he is clear that Christ’s sufferings were His own or exclusive to him and thus were not Paul’s. A third interpretation is that the sufferings of Christ are those sacrificial works which the Lord left for Christians to perform. So as Christ suffered so Christians suffer. The problem with this interpretation is that if Paul meant this, then why did he speak of them as Christ’s sufferings? Paul is not saying that Christ’s sufferings were not sufficient to propitiate the Father and redeem all of sinful humanity and reconcile them to a holy God since the rest of Scripture including Paul’s teaching was that Christ’s suffering was sufficient since the context in no way says this or implies it. Rather the apostle Paul is teaching that his undeserved suffering is supplementing that which remains of Christ’s sufferings since he viewed his suffering as a part of Christ’s sufferings. He viewed Christ as suffering through his suffering because of his identification with Him. Christ no longer suffered in His human body which now has been resurrected. But 2024 William E. Wenstrom, Jr. Bible Ministries 80 He does experience suffering through the individual members of the church since He indwells them. Paul viewed his suffering as helping to complete all the suffering of Jesus Christ which He would experience through His body, the church. Paul’s suffering was Christ’s suffering and thus he viewed his suffering as helping to complete all that Christ would suffer through His body, the church. This would encourage the members of the body of Christ in Colossae and throughout the Roman Empire because what was true of Paul would be true of them because they too were identified with Jesus Christ in His crucifixion, death, burial, resurrection and session. It encouraged Paul. Since Paul is identified with Jesus Christ in His death and resurrection and since he is a member of the body of Christ who is the head of the body, Paul considered his sufferings while imprisoned to be that of Jesus Christ’s. In other words, Paul’s suffering while imprisoned was Jesus Christ’s since Paul is a member of Christ’s body. So Jesus Christ suffers when one of the members of his body suffers. The apostle was taught this at his conversion when the Lord asked him why he was persecuting Him because he was persecuting the church (Acts 9). Paul is identifying his undeserved suffering with Jesus Christ’s undeserved suffering because he is viewing his suffering from the perspective that he is a member of the body of Jesus Christ and that he is identified with Jesus Christ in His crucifixion and death. Also, Paul viewed Christ suffering through him because Christ indwelled him. Thus, Christ was suffering along with Paul. This too would be a comfort for the Colossians and all Christians throughout the Roman Empire that they were not alone and that in fact, Jesus Christ Himself was present in them experiencing their suffering along with them. J. Hampton Keathley III writes “The simplest and most logical explanation stems from the mystical union that exists between Christ and that of His people in the body of Christ, the church. When believers suffer, Christ suffers with them. Christ’s substitutionary sufferings are finished, complete, but His sufferings in and through His people continue. This concept is expressed in several other passages of the New Testament (cf. Matt. 25:34-40; 2 Cor. 1:5; Phil. 3:10; Acts 9:4-5).” 27 The apostle Paul also states in this emphatic clause in Colossians 1:24 that through his undeserved suffering, he was supplementing that which remains of Christ’s intense sufferings by means of his physical body on behalf of His body, which is the church. The suffering he experienced in his physical body was on behalf of the church and supplemented that which remained of Christ’s intense sufferings. Again, the suffering Paul experienced in his physical body during his arrest and imprisonment benefitted the church because it provided the church an example to 27 Keathley, J. Hampton III, Paul’s Letter to the Colossians: An Exegetical and Devotional Commentary; page 97; Biblical Studies Press 2002. 2024 William E. Wenstrom, Jr. Bible Ministries 81 follow on how to persevere through undeserved suffering and the attitude the Christian must have in order to bring glory to God. The church also benefitted from Paul’s first Roman imprisonment because he wrote four great epistles to the church which have been a source of great instruction for the church and encouragement throughout the church age. The head metaphor to signify the rulership of Jesus Christ over the church is employed by Paul in several places in his writings (Eph. 4:15; 5:23; Col. 2:19). The body metaphor is employed often by Paul in his writings to describe the church’s intimate and eternal union with Jesus Christ (Rom. 12:4-5; 1 Cor. 6:15; 10:17; 12:1213, 27; Eph. 1:23; 2:16; 4:4, 12, 16; 5:23, 30; Col. 1:18a; 1:24; 2:19; 3:15). J. Hampton Keathley III writes “That He is the head of the body stresses several things as to Christ’s Headship: The first is Christ’s supremacy, authority, and right to direct His body, the church. The second, and closely related, is that the church is a spiritual organism connected to Christ and through which He acts and manifests Himself. As the body is powerless and dead without the head, so the church is powerless and dead without Christ. The body receives its direction and impulses from the head. Thus, every word and action of the church is to be governed and directed by the Lord Jesus as its head. Jesus must, therefore, be the one who directs and empowers the church.” 28 Ryrie writes “The concept of headship incorporates certain corollaries. First, headship involves subordination (1 Cor 11:2–16). In this passage Paul clearly teaches order and rank. The head of Christ is God, the head of man is Christ, and the head of woman is man. Thus the order is God, Christ, man, and woman. Subordination does not imply inferiority, for just as there is no inferiority of Christ to God (though the Son may be subordinate to the Father) so there is no inferiority of woman to man (though there is subordination). The doctrine of Christ’s headship over the church is meant to convey the idea of the subordination of the church to the directions of Christ (Eph 5:24). Second, headship involves interdependence (Col 2:19; Eph 5:30). The Head is dependent on the members to carry out His directions, and in turn the members are dependent on the Head for leadership and upon each other for co-operation in carrying out the functions of the body. The very nature of the organism as living implies this interdependence. Third, headship means loving direction. As Head Christ is no autocratic or blind ruler. Like a bridegroom, Christ’s direction is saturated with love for His bride.” 29 Evangelical Dictionary of Biblical Theology has the following comment, they write “The body of Christ as a metaphor for the church is unique to the Pauline literature and constitutes one of the most significant concepts therein (Rom. 12:4–5; 1 Cor. 12:12–27; Eph. 4:7–16; Col. 1:18). The primary purpose of the metaphor is 28 Keathley, J. Hampton III, Paul’s Letter to the Colossians: An Exegetical and Devotional Commentary; page 74; Biblical Studies Press 2002. 29 Ryrie, C. C. (2010). Dr. Ryrie’s Articles (p. 38). Bellingham, WA: Logos Bible Software. 2024 William E. Wenstrom, Jr. Bible Ministries 82 to demonstrate the interrelatedness of diversity and unity within the church, especially with reference to spiritual gifts. The body of Christ is the last Adam (1 Cor. 15:45), the new humanity of the endtime that has appeared in history. However, Paul’s usage of the image, like the metaphor of the new temple, indicates that the church, as the body of Christ, still has a long way to go spiritually. It is ‘not yet’ complete.”30 The head and body metaphor is one of eight metaphors used in the New Testament to describe the relationship between the church and the Lord Jesus Christ: (1) The last Adam and the New Creation (1 Cor. 15:45; 2 Cor. 5:17a). (2) The Great Shepherd and the Sheep (Heb. 13:20). (3) The True Vine and the Branches (John 15:5a). (4) The Chief Cornerstone and the Stones in the building (Eph. 2:20; 1 Pet. 2:5-6). (5) The Great High Priest and members of the Royal Priesthood (Heb. 4:14a; 1 Pet. 2:9a). (6) The Groom and the Bride. (Our wedding occurs at the Second Advent) (Rev. 19:7). (7) The King of Kings and the Royal Family of God (Rev. 19:14-16). J. Hampton Keathley III writes “The figure of the church as the body reminds us of a number of elements: (1) Submission—the church is always to submit to its head. (2) Union—every member of the body is in vital union with Christ who is its source of life. (3) Unity—the church is one body of mutually adapted parts that are to be working together as a team, as one. (4) Diversity—the church is a diversity of abilities and gifts varying in function, in strength, and in honor, yet all are vital to the body. (5) Mutuality—each member is dependent on one another as are the members of our body. No man is an island. (6) Necessity—the growth, care, function, and submission of each member of the body to its Head is vital for the effective function of the body.”31 Harold Hoehner writes “It is interesting to note that in the NT the body of Christ is made analogous only to the human body, and thus there is a clear rather than an abstract idea of its function and the relationship of the various members of the body to each other (cf. Rom 12:4–5; 1 Cor 12:14–27). One good reason to use the human body as an analogy is that it conveys the idea of an organic unity that is animated by the head. It is not like a corporation where the employees may have no relationship with the head and/or other employees. On the contrary, the body depicts that each member is integrally bound to the head and to each other. This is appropriate for this context because of the contrast it presents. God subjected all creation under his feet, including friends and enemies alike. On the other hand, he gave Christ, the head of everything, to the church whose members have an integral relationship with Christ. 30 31 Elwell, W. A., & Elwell, W. A. (1996). In Evangelical dictionary of biblical theology (electronic ed.). Grand Rapids: Baker Book House. Keathley, J. Hampton III, Paul’s Letter to the Colossians: An Exegetical and Devotional Commentary; page 75; Biblical Studies Press 2002 2024 William E. Wenstrom, Jr. Bible Ministries 83 The members of the body of Christ are bound to each other and are related to Christ as our redeemer, sustainer, and head.” 32 Now, as we noted, the qualitative relative pronoun clause in Ephesians 1:23, which emphasizes the unique character of the church, asserts that the church as an eternal spiritual truth exists in the state of belonging to Christ’s body. In other words, the members of the Christian community are unique in that they are members of Christ’s body. Then, as we also noted, Paul employs an appositional clause appositional clause to plērōma tou ta panta en pasin plēroumenou (τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου, “specifically, which is being brought to completion by the one who is bringing each and every animate and inanimate object to completion for the benefit of each and every member.” This appositional clause goes on to further describe the members of the body of Christ. It asserts that they are being brought to completion by Jesus Christ who Paul describes as bringing each and every animate and inanimate object in creation to completion for the benefit of the church! This appositional clause contains the noun plērōma (πλήρωμα), “that which is bring brought to completion” pertains to the totality of something with emphasis upon completeness and is related to Jesus Christ since Paul asserts here that the church is related to Him. The word is used here in a passive sense and means “that which is filled” or “that which is brought to completion or being brought to completion” indicating that the church is filled or indwelt by Jesus Christ. This use of the word appears in Colossians 2:10 where it refers to Jesus Christ possessing the sum total of the divine attributes which compose the divine nature. In fact, this word is used in Colossians 1:19 of the Father’s nature indwelling the person of Jesus Christ and in Colossians 2:9, the word is used in relation to Jesus Christ possessing all the divine attributes in their totality. The passive sense of this noun plērōma here in Ephesians 1:23 is indicated by the fact that nowhere is the word used of the church filling or completing Jesus Christ or His body. In other words, nowhere in the New Testament does it state that Christ finds fullness from the church. Secondly, in context, namely in Ephesians 1:3-22, the members of the Trinity are completing the actions of the verb’s in this pericope for the benefit of the church. Lastly, Ephesians 4:10-16 asserts that Jesus Christ provided creation as well as gifts for the members of His body, the church as well as spiritual growth through the communication gifts He gave to certain men at their justification. As was the case in Ephesians 1:22, the accusative neuter plural form of the adjective pas (πᾶς), “each and every animate and inanimate object” refers to the totality of animate and inanimate objects that are contained in the first, second and 32 Hoehner, H. W. (2002). Ephesians: An Exegetical Commentary (p. 292). Baker Academic. 2024 William E. Wenstrom, Jr. Bible Ministries 84 third heavens and the earth: (1) Stars, satellites, and planets that compose the stellar universe. (2) Earth’s sun and moon. (3) Vegetation on the earth (4) Marine life (5) Bird life (6) Terrestrial life. (7) Human beings (8) Angels. This adjective would include the orderly arrangement of the heavens and the earth and all things in their complex order and composition as created by God, created in perfect order and subject to the laws God established to govern its operation (Matt. 13:35; John 21:25; Acts 17:24). That the accusative neuter plural form of the adjective pas (πᾶς) retains the same meaning and referent here in Ephesians 1:23 as it did in Ephesians 1:22 is indicated by the word’s articular construction, which is anaphoric. This means that the article is pointing back to the previous use of the word indicating both have the same referent and meaning. As was the case in Ephesians 1:22, the adjective pas (πᾶς) here in Ephesians 1:23 is used in a distributive sense meaning “each and every thing” emphasizing no exceptions. Thus, the distributive use of this adjective emphasizes that there is absolutely no inanimate and animate objects that are contained in creation which will not be brought to completion in the sense of being redeemed from the curse of sin and Satan. This appositional clause also contains the verb plēroō (πληρόω), which as we noted in our exegesis pertains to causing something to be brought to completion, or to complete an activity. The referent of the masculine singular form of this verb is Jesus Christ. The articular accusative neuter plural form of the adjective pas (πᾶς) functions as the accusative direct object of this verb indicating that it receives the action indicated by this verb. Therefore, this would indicate that each and every animate and inanimate object in the time, matter, space continuum receives the action of being brought to completion by the Lord Jesus Christ. This act as we will note speaks of redeeming all of creation, which has been under a curse since the fall of Adam. The participle conjugation of this verb plēroō (πληρόω) functions as a genitive of agency which is expressing the idea that all of creation is being brought to completion or redeemed “by” Jesus Christ in the sense of the curse being lifted from creation. The present tense of the verb plēroō is a gnomic present, which is making an absolute statement expressing the idea that the Lord Jesus Christ “as an eternal spiritual truth” is bringing to completion all of creation in the sense of redeeming it from the curse of sin and Satan. The middle voice of this verb is an indirect middle, which is expressing the idea here of the Lord Jesus Christ “for His own benefit” or specifically, “for His own glory” bringing to completion all of creation in the sense of redeeming it from the curse of sin and Satan. 2024 William E. Wenstrom, Jr. Bible Ministries 85 The adjective pas (πᾶς) appears a second time in this appositional clause, however, this time we have the dative neuter plural form of this word and it is functioning as the object of the preposition en (ἐν). Also, unlike the first time the word appeared here in Ephesians 1:23, the word’s referent is the members of the body of Christ, the church. It is used in a distributive sense emphasizing no exceptions. Therefore, this word not only refers to the members of the body of Christ, the church as a corporate unit but is also emphasizing no exceptions in relation to them as a corporate unit. The preposition en means “for the benefit of” because it functions as a marker of advantage or benefaction. Therefore, this prepositional phrase en pasin (ἐν πᾶσιν) is expressing the idea that Jesus Christ for His own glory as an eternal spiritual truth exists in the state of bringing to completion every animate and inanimate object in creation to completion in the sense of redeeming it from the curse of sin and Satan “for the benefit of each and every” member of the body of Christ! This use of the preposition appears in Ephesians 1:20 where it expresses the idea that the Father exerted His omnipotence “on behalf of” or “for the benefit of” His Son, Jesus Christ. This interpretation of the preposition en here in Ephesians 1:23 is indicated by the fact that this prepositional phrase appears 1 Corinthians 12:6, 15:28, Ephesians 4:6, and Colossians 3:11 for members of the body of Christ. Also, it would indicate a parallel with the articular dative feminine singular form of the noun ekklēsia (ἐκκλησία), “for the benefit of the church,” which appears at the end of Ephesians 1:22, and expresses the idea of the Father causing each and every animate and inanimate object in the first, second and third heavens to be under His Son’s feet or authority was “for the benefit of the church.” In fact, both the noun ekklēsia (ἐκκλησία), “for the benefit of the church” and the second use of the adjective pas (πᾶς) here in Ephesians 1:23 are in the dative case. Now, in Ephesians 3:6, the adjective symmetochos (συμμέτοχος), “fellow partakers” is used also to describe these Gentile church age believers in relation to Jewish church age believers. What these Gentile church age believers are partakers of with Jewish church age believers is identified by the expression tēs epangelias en Christō Iēsou (τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ), “the promise in Christ Jesus.” (NET) Therefore, this adjective describes these Gentile church age believers as fellow partakers of the Messianic promise with Jewish church age believers because of justification by faith in Christ Jesus and union and identification with Him. This word is making the assertion that these Gentile church age believers are Gentile church age believers as “fellow partakers” of the Messianic promise because of justification by faith in Christ Jesus and union and identification with Him. Harold Hoehner writes “The third adjective συμμέτοχος, also connected with the former two adjectives by καί, is a rare word that is used of plant life that needs heat and cold as well as dry and wet, and none of these are ever separated from its 2024 William E. Wenstrom, Jr. Bible Ministries 86 ‘partner.’ 33 It is used also of an ‘accomplice’ in a plot. 34 In the NT it occurs only in Ephesians (3:6; 5:7) and means ‘sharing with them, casting one’s lot with them’ or, as translated above, ‘fellow participant.’35 Again, this concept has already been seen in the earlier section (2:14–22) because believing Jews and Gentiles are both created into one new humanity (2:15), both fellow citizens and members of God’s household (2:19), both being fitted together (2:21), and both being built together into a dwelling place of God (2:22).”36 Now, these three adjectives, namely, sygklēronomos (συγκληρονόμος), “fellow heirs,” syssōmos (σύσσωμος), “fellow members of the body” and symmetochos (συμμέτοχος), “fellow partakers” which appear in Ephesians 3:6 contain the figure of alliteration because of the repetition of consonants used in these words. Here we have the repetition of sun prefix in these three words. The purpose of this figure is emphasis. Specifically, to emphasize that Gentile church age believers are not second class citizens in relation to Jewish church age believers but rather equal partners. James Parks writes “Alliteration is the repetition of one or multiple consonants across a span of text. Alliteration can be paired with assonance as well. There are several types of alliteration which can be further categorized (Same Beginning, Same Ending, Parasonance, and some that occur infrequently enough that they were left as alliteration). Alliteration does not have to fit a specific pattern, but often does.”37 As was the case in case in 2:12, the noun epangelia (ἐπαγγελία), “the promise” here in Ephesians 3:6 refers to the Messianic promise of a Savior. This is indicated by the articular construction of this word, which is anaphoric, which means that it is pointing back to the previous use of this word in Ephesians 2:12 indicating that it retains the same meaning and referent here in Ephesians 3:6. Ephesians 2:11 Therefore, each and every one of you as a corporate unit must continue to make it your habit of remembering that formerly each of you who belong to the Gentile race with respect to the human body, specifically, those who receive the designation “uncircumcision” by the those who receive the designation “circumcision” with respect to the human body performed by human hands, 12 each one of you used to be characterized as without a relationship with Christ. Each one of you used to be alienated from the nation of Israel’s citizenship. Specifically, each of you used to be strangers to the most important promise, which is the product of the covenants. Each of you used to not possess a confident expectation of blessing. Consequently, each one of you Aristotle De Plantis 1.1 §816b.20. Josephus B.J. 1.24.6 §486. 35 Cf. McGrath, “ ‘Syn’ Words in Saint Paul,” 221. 33 34 36 37 Hoehner, H. W. (2002). Ephesians: An Exegetical Commentary (pp. 446–447). Baker Academic. Parks, J. (2021). Wordplay in the Bible. Faithlife. 2024 William E. Wenstrom, Jr. Bible Ministries 87 used to be without a relationship with God in the sphere of the cosmic world system. (Author’s translation) In our study of Ephesians 2:12, we noted that the noun epangelia (ἐπαγγελία), “the most important promise” refers to God entering into a promise with the nation of Israel to provide them a Savior who will deliver them from eternal condemnation, condemnation from the Law, enslavement to sin and Satan, personal sins and spiritual and physical death. This promise of a Savior appears in the Mosaic, Abrahamic, Palestinian, Davidic and New covenants. The articular construction of this word is “par excellence” which is used to point out a substantive that is the extreme of a certain category. Here it indicates that this promise is the most important of all the covenant promises God communicated to Israel and which promise is that of a Savior. It is the most important promise for unregenerate Jew because they are under God’s wrath and they can never benefit from the other covenant promises without first appropriating by faith the promise of a Savior by exercising faith in Jesus, the Christ. We also noted in our study of Ephesians 2:12 that the noun epangelia (ἐπαγγελία) functions as a genitive of product, which is expressing the idea that this promise of the Messiah to deliver Israel is “the product” of these five covenants, which God established with the nation of Israel. In other words, this promise of a Savior is “the product” of the contents of these covenants. In Ephesians 3:6, the articular construction of this word epangelia (ἐπαγγελία), “the promise” also indicates that this promise is the most important of all the covenant promises God communicated to Israel and which promise is that of a Savior. As we noted earlier, the prepositional phrase en Christō Iēsou (ἐν Χριστῷ Ἰησοῦ), “because of justification by faith in and union and identification with Christ Jesus” (Author’s translation) is modifying this infinitival appositional clause einai ta ethnē synklēronoma kai syssōma kai symmetocha tēs epangelias (εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας), “Namely, that the Gentiles are fellow heirs as well as fellow members of the body likewise fellow partakers of the promise.” (Author’s translation) It presents “the reason why” Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the Messianic promise. As was the case in Ephesians 1:9, 12, 2:6, 7, 10, and 13, the proper name Christos (Χριστός), “Christ” here in Ephesians 3:6 contains the figure of metonymy. This means that the Christ is put for the church age believer’s faith in Him at justification as well as their union and identification with Him through the baptism of the Spirit at their justification. The proper noun Iēsous (Ἰησοῦς), “Jesus” and refers to the human nature of the incarnate Son of God, Jesus of Nazareth and simply clarifies who is Christ here, 2024 William E. Wenstrom, Jr. Bible Ministries 88 namely Jesus of Nazareth since there were many in the first century who made the claim. As we noted in our exegesis, the noun Christos (Χριστός) is the object of the preposition en (ἐν), “because of” functions as a marker of cause or reason, which indicates that the church age believer’s faith in Jesus Christ at justification as well as their union and identification with Him through the baptism of the Spirit at justification is “the reason why” Gentile and Jewish church age believers are fellow partakers of the Messianic promise or promise of a Savior. Lastly, as we noted, the prepositional phrase dia tou euangeliou (σ διὰ τοῦ εὐαγγελίου), “by means of the proclamation of the gospel” (Author’s translation) is also modifying this infinitival appositional clause einai ta ethnē synklēronoma kai syssōma kai symmetocha tēs epangelias (εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα καὶ συμμέτοχα τῆς ἐπαγγελίας), “Namely, that the Gentiles are fellow heirs as well as fellow members of the body likewise fellow partakers of the promise.” (Author’s translation) However, it presents “the means by which” Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the Messianic promise. The term euangelion (εὐαγγέλιον) was the central concept of Paul’s theology. For Paul, euangelion was not only the content of what is proclaimed, but also the act, process and execution of the proclamation. Content and process of proclaiming the message are one for him. The gospel is not of human origin but the word of God (1 Pet. 1:12). It was entrusted to Paul as an apostle and teacher (2 Tm. 1:11). Its message of Jesus Christ, risen from the dead, and descended from David (2 Tm. 2:8) is not limited to a single, past event, but rather is experienced as a word charged with power in the present so that it cannot be fettered by human chains (2 Tm. 2:9). This message of Christ’s victory at the Cross of Calvary produces regeneration and eternal life. It brings peace (Eph. 2:17; 6:15) and incorporates both Jews and Gentiles under the Headship of Christ (Eph. 3:1-9). It not only gives salvation but has “brought life and immortality to light” (2 Tm. 1:10). The gospel is the manifestation of divine glory in history. It is the presence of Christ. The gospel is divine power (Rom. 1:16) and as an instrument of the Holy Spirit it convicts (1 Thess. 1:5) and converts (Col. 1:6). Although it is good news, it is strenuously opposed by a rebellious unregenerate world (1 Thess. 2:2). Opposition to the message takes the form of opposition to the messenger (2 Tm. 1:11-12; Phlm. 13). Yet those who proclaim it must do so boldly (Eph. 6:19) and with simplicity (2 Cor. 4:2), not with eloquence lest the cross of Christ be robbed of its power (1 Cor. 1:17). To those who refuse to respond to the gospel it is both foolishness and a stumbling block (1 Cor. 1:18 ff.), but to those who respond in faith it proves itself to be “the power of God unto salvation” (Rom. 1:16). 2024 William E. Wenstrom, Jr. Bible Ministries 89 “Jesus Christ, risen from the dead, descended from David” (2 Tm. 2:8) may well stand as a summary of what the entire New Testament means by “gospel.” It has to do with the Person of Christ, though with an equal stress on Christ’s saving work centered in the cross and resurrection. The advent of salvation is depicted in the Old Testament terms of promise and fulfillment (Rom. 3:21; 15:4-9; 1 Cor. 10:11). The present availability of that salvation is offered “by grace alone, through faith alone.” The work of reconciliation is both complete meaning God in Christ has affected the salvation of the entire cosmos (2 Co. 5:19, 21) and incomplete meaning that God has entrusted the gospel to His servants who as ambassadors for Christ call men and women to accept all that has been accomplished (5:20). In Romans 1:16-17, the apostle Paul describes the gospel in that it is the power of God for salvation and that it reveals the righteousness of God, who is Jesus Christ. Romans 1:16 For I am not ashamed of the Gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. 17 For in it the righteousness of God is revealed from faith to faith; as it is written, “BUT THE RIGHTEOUS man SHALL LIVE BY FAITH.” (NASB95) The context of Romans 1:16 indicates that the noun soteria, “salvation” refers to the deliverance from sin, Satan and his cosmic system that is available to every member of the human race and is received as a gift through faith in Christ. Paul is referring to the salvation or deliverance that is available to the unbeliever since it is used within the context of Paul pointing out the universal need for salvation regardless of whether they are a Jew or Gentile, which is indicated by the phrase “to everyone who believes, to the Jew first and also to the Greek.” “Who believes” is the articular dative (of recipient) masculine singular present active (substantive) participle form of the verb pisteuo, which means to “trust, place complete confidence in” the Person of Christ in order to receive the gift of eternal life. The present tense is “gnomic” used to make a statement of a general, timeless fact indicating that it is an “eternal spiritual truth” or “spiritual axiom” that the one who believes in the gospel message of Jesus Christ will receive salvation since the gospel is the power of God for salvation. When a person believes in Jesus Christ as his Savior heis in effect trusting in the authority of the Scriptures and the Holy Spirit, which declare the Person and Work of Jesus Christ as the object of faith for salvation. Our faith is the only system of perception that God will accept because it is compatible with His grace policy. The believer is saved based upon the merits of Christ and His death on the Cross. Therefore, the expression “who believes” refers to making the non-meritorious decision to trust or place one’s complete confidence in the Person of Jesus Christ for salvation. Then the apostle Paul notes the universal nature of salvation by faith in Jesus Christ with the phrase “to the Jew first and also to the Greek.” This phrase 2024 William E. Wenstrom, Jr. Bible Ministries 90 demonstrates that God desires all men to be saved and that Christ died for all men, which theologians call the “unlimited atonement” (1 Timothy 2:4; 4:10; 2 Peter 3:9; 1 John 2:2). The expression “to the Jew first and also to the Greek” does “not” mean that every Jew must be evangelized before the gospel can be presented to the Gentiles but rather means that the Jews were elected by God as noted by Paul in Romans 911. Also, this expression “to the Jew first and also to the Greek” places the Jew on equal footing with the Gentile with respect to the need for salvation. In Romans 1:16, the apostle Paul reveals three principles: (1) The effect of the gospel is salvation. (2) The extent of the gospel is that it is for all men. (3) The condition attached to the gospel is faith in Christ. Romans 1:17 For by means of it, the righteousness originating from God is as an eternal spiritual truth revealed from faith to faith. (NASB95) In Romans 1:17, the noun dikaiosune means, “righteousness” and refers to the righteousness of Christ since Paul writes that the gospel reveals the righteousness of God and in Romans 1:3-4 he writes that the gospel message centers upon the Person of Christ. The righteousness of Christ refers to the character of Christ having perfect integrity in the sense that His character is perfectly sound, perfectly adhering to the will of God, which is upright, honest, perfectly whole, undiminished, sound, unimpaired and in perfect condition. The righteousness of Christ refers to the character of Christ having perfect virtue in the sense that His character is perfect moral excellence, goodness, and His conduct is conformed perfectly to the will of God. “Of God” is the noun theos, which is a genitive of source indicating that the righteousness referred to in Romans 1:17 “originates” from God and was “not” of human origin. The righteousness of God refers to the righteousness of the Lord Jesus Christ since the gospel centers upon the Person of Christ according to Romans 1:3-4 and the gospel message reveals the righteousness of God according to Romans 1:17. Therefore, the genitive of source theos indicates that the righteousness referred to in Romans 1:17 “originates” from God and is in fact the second member of the Trinity, the incarnate Son of God, Jesus Christ who is the object of faith. “Is revealed” is the third person singular present passive indicative form of the apokalupto, which is a compound word composed of the preposition apo, “from” and the verb kalupto, “to conceal, hide.” Interestingly and surprisingly, the result of combining these two words is that apokalupto means the exact opposite, “to reveal, disclose, uncover.” So thus far, we can see that the righteousness of God in the Person of the impeccable, incarnate Son of God, Jesus Christ is revealed by means of the communication of the gospel. 2024 William E. Wenstrom, Jr. Bible Ministries 91 “From faith” is composed of the preposition ek, “from” and the genitive feminine singular form of the noun pistis, “faith.” The preposition ek, “from” is a marker of the extent of time from a point in the past whereas the noun pistis, “faith” is a genitive of time and together, they emphasize time with emphasis upon the beginning. Therefore, ek pisteos, “from faith” emphasizes that by means of the communication of the gospel, the righteousness of Christ was revealed in the believer the moment he accepted Jesus Christ as His Savior since at that moment God the Father imputed the righteousness of His Son to him (See Romans 4). “To faith” is composed of the preposition eis, “to” and the accusative feminine singular form of the noun pistis, “faith.” The preposition eis, “to” is a marker of continuous extent of time up to a point whereas as the noun pistis, “faith” is an accusative of measure or extent of time and together, they emphasize the extent of time. Therefore, the prepositional phrase eis pistin, “to faith” emphasizes that by means of the communication of the gospel, the righteousness of Christ is revealed in the believer “after” his conversion. This is accomplished by the believer appropriating by faith the teaching of the gospel that he has been crucified, died, buried, raised and seated with Christ (Romans 6:11-23; 8:1-17; Galatians 2:20; Colossians 3:5-17). It also emphasizes that the righteousness of Christ is revealed in the believer when he receives a resurrection body at the rapture of the church, which completes the Father’s plan to conform the believer into the image of His Son (Romans 8:28-29). Therefore, in Romans 1:17, the expression dikaiosune gar theou en auto apokaluptetai ek pisteos eis pistin, “For in it the righteousness of God is revealed from faith to faith” indicates that by means of the communication of the gospel, the righteousness of Christ is revealed in the believer in three stages: (1) Positionally, at the moment he exercises faith in the gospel message and trusts in Jesus Christ as his Savior. (2) Experientially, after salvation when the believer exercises faith in the gospel message that he has been crucified, died, buried, raised and seated with Christ. (3) Perfectively, when he receives his resurrection body at the rapture of the church. Now, when the New Testament uses the term euangelion, “gospel” it does not always refer to communicating the gospel to the unsaved but is often used in relation to the Christian. Depending upon the context the noun euangelion, “gospel” refers to: (1) The gospel presentation to the unbeliever. Ephesians 1:13 And when you heard the word of truth (the gospel of your salvation) – when you believed in Christ – you were marked with the seal of the promised Holy Spirit. (NET Bible) 2024 William E. Wenstrom, Jr. Bible Ministries 92 In relation to the unbeliever, the noun euangelion is God’s victorious proclamation of God’s love in delivering the entire human race from sin, Satan, his cosmic system and eternal condemnation and has reconciled them to Himself through the death and resurrection of Jesus Christ (1 Corinthians 15:1-4). This reconciliation with God and deliverance and victory over sin, Satan and the cosmic system that God accomplished through His Son’s crucifixion, burial, death, resurrection and session is received as a gift and appropriated through faith in Christ (John 3:16-18; Acts 16:31; Romans 5:1-2). (2) The communication of Bible doctrine to the believer. Romans 16:25 Now to him who is able to strengthen you according to my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery that had been kept secret for long ages. (NET Bible) In relation to the believer, the Gospel message is God’s victorious proclamation regarding the believer’s deliverance and victory positionally from the power of Satan, the old sin nature and the cosmic system of Satan (See Romans 5-7). By positionally, I mean that God views the believer as crucified, died, buried, raised and seated with Christ, which was accomplished at the moment of salvation through the Baptism of the Spirit when the omnipotence of God the Holy Spirit placed the believer in an eternal union with Christ. The baptism of the Spirit identifies the believer with Christ in the sense that the omnipotence of God the Holy Spirit causes the believer to become identical and united with the Lord Jesus Christ and also ascribes to the believer the qualities and characteristics of the Lord Jesus Christ. It identifies the believer with Christ in His crucifixion (Romans 6:6; Galatians 2:20), His death (Romans 6:2, 7-8; Colossians 2:20; 3:3), His burial (Romans 6:4; Colossians 2:12), His resurrection (Romans 6:5; Ephesians 2:6; Philippians 3:10-11; Colossians 2:12; 3:1) and His session (Ephesians 2:6; Colossians 3:1). The believer can experience this victory and deliverance by appropriating by faith the teaching of the Word of God that he has been crucified, died, buried, raised and seated with Christ (Romans 6:11-23; 8:1-17; Galatians 2:20; Colossians 3:5-17). Notice, in this passage, Paul is addressing the Christians in Rome and reveals his desire that the gospel that he communicating to them in the Roman epistle would be able to strengthen them spiritually, thus indicating that euangelion, “gospel” is used in relation to the saved and not just the unsaved. Ephesians 6:15 Also, I solemnly charge all of you to make it your top priority to strap on your own feet combat boots and do it now, equipped with a firm foundation, namely, the Gospel, which produces a peace that is divine in quality and character. (Author’s translation) Paul is addressing the Ephesian believers and commanding them to fit their feet with the preparation that comes from the good news of peace. They were to strap on 2024 William E. Wenstrom, Jr. Bible Ministries 93 their combat boots, equipped with a firm foundation, which is the gospel, which produces a peace in the believer that is divine in quality and character. So again, the gospel is used in relation to the believer. Now, as was the case in Ephesians 1:13, the noun euangelion (εὐαγγέλιον) here in Ephesians 3:6 contains the figure of metonymy meaning that the gospel is put for the communication or proclamation of the gospel message to the recipients of the Ephesian epistle when they were unregenerate sinners. This noun pertains to communicating the good news to the unbeliever that Christ died and rose from the dead for them and that through faith in Him they could receive the gift of eternal life and the forgiveness of sins and avoid experiencing the wrath of God. The articular construction of this word is anaphoric, which means that it is pointing back to the previous use of this word in Ephesians 1:13 indicating that it retains the same meaning and referent here in Ephesians 3:6. It also indicates that the Christian gospel is the most important of gospels since the Roman civil authorities like the emperor published their gospels. In the ancient world, the noun euangelion (εὐαγγέλιον) became a general term for the triumphant message from the battlefield, and it was used for joyous political proclamations or for personal messages of good news. In the Hellenistic period the word can also mean one who announces oracles. The original classical definition of the noun euangelion (εὐαγγέλιον) was a “reward for bringing a good message.” But the term also stood for the message itself. It became a general term for the triumphant message from the battlefield, and it was used for joyous political proclamations or for personal messages of good news. It was a technical term for “news of victory.” The messenger appears, raises his right hand in greeting and calls out with a loud voice: chaire…nikomen. By his appearance it is known already that he brings good news. His face shines, his spear is decked with laurel, his head is crowned, he swings a branch of palms, joy fills the city, euangelia are offered, the temples are garlanded, an agon is held, crowns are put on for the sacrifices and the one to whom the message is owed is honored with a wreath. Such messages are seen as a gift of the gods. When the message had been received, sacrifices are offered to them out of gratitude but also in order to hold the gods to their gift. Euangelion (εὐαγγέλιον) is chiefly used in connection with oracles (i.e., the promise of some future event) and in the imperial cult it acquired a religious meaning. In the latter sphere news of the divine ruler’s birth, coming of age, or enthronement, and also his speeches, decrees and acts are glad tidings which bring long hoped for fulfillment to the longings for the world for happiness and peace. The proclamation of this euangelion (εὐαγγέλιον) does not merely herald a new era, but it actually brings it about. The proclamation is itself the euangelion (εὐαγγέλιον) since the salvation it proclaims is already present in it. 2024 William E. Wenstrom, Jr. Bible Ministries 94 To Christians the emperor was a false lord (kurios) who claimed divine rule, something which belongs to the Lord Jesus Christ alone. In the same way, the euangelion (εὐαγγέλιον) of the emperor cult was a false gospel which opposed the gospel of Christ. Linguistically, however, the noun euangelion (εὐαγγέλιον) and its cognate verb euangelizo formed a background for the preaching of Jesus Christ as Lord. Therefore, when Paul spoke of “another gospel,” a very literal sense can be understood because he lived in an age of “gospel preaching.” When Christians used the term euangelion (εὐαγγέλιον), they were speaking the familiar language of the day. The emperor in Rome was considered divine by nature. His power was considered to extend to men, to animals, to the earth and to the sea. Nature belongs to him, wind and waves are subject to him. He works miracles and heals men. He is the savior of the world who also redeems individuals from their difficulties. He has appeared on earth as deity in human form. He is the protective god of the state of Rome and his appearance is the cause of good fortune the whole kingdom. Extraordinary signs accompany the course of his life. They proclaim the birth of the ruler of the world. A comet appears at his ascension to power and at his death signs in heaven declare his assumption into the ranks of the gods. Because the emperor was considered more than a common man, his ordinances are glad messages and his commands are sacred writings. What he says is a divine act and implies good and salvation for men. The emperor cult of Rome was inspired by Satan and is a counterfeit gospel. As we noted in our exegesis of Ephesians 3:6, the noun euangelion (εὐαγγέλιον) is the object of the preposition dia (διά), which functions as a marker of means. This indicates that the proclamation of the Christian gospel is “the means by which” Jewish and Gentile believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the Messianic promise because of their faith in Christ Jesus at justification and union and identification with Him. The proclamation of the gospel is “the means by which” Jewish and Gentile believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the Messianic promise because they were justified by the Father through faith in His Son, Jesus Christ and placed in union with Him and identified with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father through the baptism of the Spirit at justification as a result of responding in faith to the proclamation of the gospel. In other words, they could never be justified by faith in Jesus Christ and placed in union and identified with Him unless they heard the proclamation of the gospel. John Stott writes “To sum up, we may say that ‘the mystery of Christ’ is the complete union of Jews and Gentiles with each other through the union of both with 2024 William E. Wenstrom, Jr. Bible Ministries 95 Christ. It is this double union, with Christ and with each other, which was the substance of the ‘mystery.’”38 Bob Utley writes “What a startling revelation of the age-old mystery of God’s redemptive plan. In Christ there is no more Jew or Greek (cf. John 8:37–44; Rom. 2:28–29; 3:22; 10:12; 1 Cor. 12:13; Gal. 3:7–9, 28–29; Col. 3:11). This same word, ‘fellow-heirs,’ is also used in Rom. 8:17; Heb. 11:9 and 1 Pet. 3:7. There are three syn compounds here: (1) ‘fellow-heirs’; (2) ‘fellow members of one body’; and (3) ‘fellow partakers of the promise.’ Paul uses these syn compounds often to describe the believer’s new life in Christ. This is very similar to the three compounds with syn in 2:5–6.”39 Harold Hoehner writes “In conclusion, the secret plan is not that Gentiles would be saved, because the Old Testament already gives evidence for their salvation, but that believing Jews and believing Gentiles are together in Christ. This is a revolutionary concept for both Jews and Gentiles alike. The only way this union can be obtained is through the Good News. Those who respond, whether Jews or Gentiles, will receive not only salvation but will be united with all other believers in one body in Christ.” 40 This union between Jewish and Gentile church age believers that Paul described in Ephesians 2:11-22 and now here in Ephesians 3:1-6 does not mean that the church is the “new” Israel or that the church does not have any relationship to the nation of Israel. There is discontinuity with regards to the relationship between Israel and the church, but there is also continuity. This is indicated by several factors. First of all, Paul taught in Romans 2:28-29 and 3:21-31 that a true Jew is one who is not only a biological descendant of Jacob whose name was changed by God to “Israel,” but also they have trusted in Jesus Christ as their Savior. Paul teaches in Romans 9:1-5 that the nation of Israel was given the covenants which is a reference to the Abrahamic, Palestinian, Davidic and New covenants. In Romans 11:17, Paul also teaches that Gentile believers, who he describes as a “wild olive tree,” are engrafted into regenerate Israel who he describes an “olive tree.” Consequently, regenerate Gentiles benefit from the promises of the four unconditional covenants God established with Israel, namely the Abrahamic, Palestinian (land), Davidic and New covenants. The Abrahamic covenant is the “rich root” in Romans 11:17. The apostle to the Gentiles also taught in Galatians 3:26-28, Ephesians 2:11-22 and Colossians 3:11 that the church is composed of both regenerate Jew and Gentiles. Paul also teaches in Romans 11:5 that regenerate Jews living during the church age compose the Stott, J. R. W. (1979). God’s new society: the message of Ephesians (p. 117). InterVarsity Press. Utley, R. J. (1997). Paul Bound, the Gospel Unbound: Letters from Prison (Colossians, Ephesians and Philemon, then later, Philippians): Vol. Volume 8 (p. 100). Bible Lessons International. 40 Hoehner, H. W., Comfort, P. W., & Davids, P. H. (2008). Cornerstone biblical commentary: Ephesians, Philippians, Colossians, 1&2 Thessalonians, Philemon. (Vol. 16, p. 67). Tyndale House Publishers. 38 39 2024 William E. Wenstrom, Jr. Bible Ministries 96 remnant of Israel. Thus, the church and Israel are connected by this remnant of regenerate Jews living during the church age and by the fact that regenerate Gentiles have been engrafted into regenerate Israel and during the church age. Jewish church age believers. However, they are distinguished from each other because of race. In fact, in support of this, the Lord Jesus taught His apostles in Matthew 19:28 that they would be judging the twelve tribes of Israel. This implies that they have authority over Israel. So we know that the apostles’ teaching was the foundation of the church as we noted in our study of Ephesians 2:20 and here the Lord is saying in Matthew 19:28 that they would have authority over Israel implying that though they are a part of the church, they are also a part of the nation of Israel. Now some like Hoehner argue that the land promises to Israel would not extend to the church. However, if the church is the bride of Christ and Ephesians 5:22-33 asserts that she is, then if Jesus Christ, the King of Israel inherits the land promised by God in the Palestinian or land covenant, which is related to the Abrahamic covenant, wouldn’t the bride of Christ inherit this land as well? Since the Gentile church age believer’s union with Jesus Christ establishes their union with Jewish church age believers, we can infer that Gentile church age believers will also inherit the land God promised to Jewish believers under the Palestinian or land covenant. A comparison of Romans 4:13 with Genesis 13:14-17 would also indicate that Gentile church age believers would inherit the land promised to Abraham since they assert that Abraham and his spiritual descendants will inherit the land the Lord promised to Abraham and his spiritual descendants. 2024 William E. Wenstrom, Jr. Bible Ministries 97