Exegesis and Exposition of Ephesians 3:11

EXEGESIS AND EXPOSITION OF EPHESIANS 3:11 Pastor William E. Wenstrom Jr. WENSTROM BIBLE MINISTRIES Huntsville, AL 35801 2024 William E. Wenstrom, Jr. Bible Ministries Exegesis and Exposition of Ephesians 3:11 Original Text of Ephesians 3:1-11 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, 7 οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ. 8 Ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη, τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ 9 καὶ φωτίσαι πάντας τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι, 10 ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, 11 κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ Χριστῷ* Ἰησοῦ τῷ κυρίῳ ἡμῶν. (NA28) The Father’s Eternal Purpose 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. 7 I became a servant of this gospel according to the gift of God’s grace that was given to me by the exercise of his power. 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 9 and to enlighten everyone about God’s secret plan—a secret that has been hidden for ages in God who has created all things. 10 The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms. 11 This was according to the eternal purpose that he accomplished in Christ Jesus our Lord. (NET) 2024 William E. Wenstrom, Jr. Bible Ministries 1 Ephesians 3:11 is composed of the following: (1) preposition kata (κατά), “according to” (2) accusative feminine singular form of the noun prothesis (πρόθεσις), “purpose” (3) articular genitive masculine plural form of the noun aiōn (αἰών), “the ages” (4) accusative feminine singular form of the relative pronoun hos (ὅς), “that” (5) third person singular aorist active indicative conjugation of the verb poieō (ποιέω), “he accomplished” (6) preposition en (ἐν), “in” (7) articular dative masculine singular form of the proper name Christos (Χριστός), “Christ” (8) dative masculine singular form of the proper noun Iēsous (Ἰησοῦς), “Jesus” (9) articular dative masculine singular form of the noun kurios (κύριος), “Lord” (10) genitive first person plural form of the personal pronoun ego (ἐγώ), “our.” We begin our exegesis and exposition of Ephesians 3:11 by noting Paul’s of a word, which first appeared in this epistle, in Ephesians 1:11, namely, the noun prothesis (πρόθεσις), which in each instance means “predetermined plan” since the word pertains to that which is planned or purposed in advance. 1 Thus, as was the case in Ephesians 1:11, the word here in Ephesians 3:11 refers to the “predetermined plan” of God the Father. This word is modified by the articular genitive masculine plural form of the noun aiōn (αἰών), which means “the ages” and speaks of an exceedingly long or indefinite period of time from an assumed beginning up to the present. Here it speaks of the period prior to the Father creating through His Son, Jesus Christ the time, matter, space continuum. Thus, it pertains to eternity past. The articular construction of this word is generic which distinguishes one class from another distinguishing eternity past from angelic and human history or distinguishing eternity past from the time, matter, space continuum. The noun aiōn (αἰών) functions as an attributive genitive, which takes places when the genitive substantive specifies an attribute or innate quality of the head substantive, which in our context is the prothesis (πρόθεσις), “predetermined plan.” This type of genitive is similar to a simple adjective in its semantic force, though more emphatic: it “expresses quality like an adjective indeed, but with more sharpness and distinctness.”2 Therefore, the noun aiōn (αἰών) functions like an adjective but more emphatically expressing the eternal quality of the predetermined plan of the Father. Now, as was also the case in Ephesians 1:11, the noun prothesis (πρόθεσις) here in Ephesians 3:11 is the object of the preposition kata (κατά), which means “according to, corresponding to” since the word is a marker of correspondence to a particular standard or policy. This prepositional phrase is modifying the result clause in Ephesians 3:10, which asserts that the multifaceted wisdom produced by the 1 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. 357). United Bible Societies. 2 Wallace, D. B. (1996). Greek Grammar Beyond the Basics - Exegetical Syntax of the New Testament (p. 86). Zondervan Publishing House and Galaxie Software. 2024 William E. Wenstrom, Jr. Bible Ministries 2 manifestation of will of God (the Father) was made known to the sovereign rulers and governmental authorities in the heavenlies through the members of the church. Therefore, this prepositional phrase kata prothesin tōn aiōnōn (κατὰ πρόθεσιν τῶν αἰώνων), “the eternal predetermined plan” in Ephesians 3:11 indicates that the multifaceted wisdom produced by the manifestation of will of God (the Father) was made known to the sovereign rulers and governmental authorities in the heavenlies through the members of the church “according to” or “in conformity with” the Father’s “eternal predetermined plan.” The accusative feminine singular form of the relative pronoun hos (ὅς) means “which, that” which pertains to a relative reference to any entity, event, or state, either occurring overtly in the immediate context or clearly implied in the discourse or setting.3 The referent and antecedent of this word is the accusative feminine singular form of the noun prothesis (πρόθεσις), “predetermined plan.” This is indicated by the fact that they agree in case (accusative), gender (feminine), and number (singular). The third person singular aorist active indicative conjugation of the verb poieō (ποιέω) means “to cause something to be accomplished, to cause something to be executed” because in this context it pertains to causing something to be carried out fully, to cause something to brought about by effort, i.e., a result. The referent of the third person singular form of this verb is the Father, which is implied from the contents of Ephesians 3:10. This verse we noted asserts that the multifaceted wisdom produced by the manifestation of will of God (the Father) was made known to the sovereign rulers and governmental authorities in the heavenlies through the members of the church. The verb poieō (ποιέω) is modified by the prepositional phrase kata prothesin tōn aiōnōn (κατὰ πρόθεσιν τῶν αἰώνων), “the eternal predetermined plan.” Therefore, this verb is expressing the idea that the Father “caused” His eternal predetermined plan “to be accomplished” in the sense that He caused it to be carried out fully by means of the church age believer’s faith in the Lord Jesus Christ at justification and union and identification with Him through the baptism of the Spirit at justification. As was the case in Ephesians 1:9, 12, 2:6, 7, 10, 13, 3:6 and 3:8, the proper name Christos (Χριστός), “Christ” here in Ephesians 3:11 contains the figure of metonymy. This means that the Lord Jesus 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 his justification. The articular construction of the proper name Christos (Χριστός), “Christ” is anaphoric, which means that it is pointing back to the previous use of this word in 3 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. 815). United Bible Societies. 2024 William E. Wenstrom, Jr. Bible Ministries 3 Ephesians 3:8 indicating that the word retains the same meaning and referent here in Ephesians 3:11 as it does in Ephesians 3:8. As we noted in our study of the latter, the proper name Christos (Χριστός) contains the figure of metonymy, which means that the person of Christ is put for Paul’s faith in Him at justification as well as his union and identification with Him through the baptism of the Spirit at their justification. The articular construction of this word also indicates that the referent of this word is in a class by himself. Therefore, it indicates that Jesus of Nazareth is the only one deserving of this name or title 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 speaks of the incomparability of Christ. 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. As was the case in Ephesians 1:2, 3, 15, 17 and 2:21, the referent of the dative masculine singular form of the noun kurios (κύριος) is Jesus Christ. It emphasizes the victory that Jesus of Nazareth, who is the Christ, accomplished for the believer through His spiritual and physical deaths and resurrection. His spiritual death solved the problem of personal sins, which are produced by the sin nature through the function of human volition. His physical death solved the problem of the sin nature, which resides in the genetic structure of the human body. His resurrection guarantees the believer that he or she will receive a resurrection body at the rapture of the church, which will be immortal and minus the sin nature. The articular construction of the noun kurios (κύριος) is monadic indicating that there were many lords or masters in the world. However, in reality there was only one lord or master worthy of the namely, the God-man, Jesus Christ. The article is saying that in reality, there is only one lord or master, Jesus Christ. The noun kurios (κύριος) also functions as a dative of simple apposition meaning that it stands in apposition to the dative masculine singular form of the dative of the proper noun Iēsous (Ἰησοῦς), “who is Jesus” and clarifies who Jesus Christ is, namely He is the Lord ruling over each and every member of the body of Christ as a corporate unit. The genitive first person plural form of the personal pronoun ego (ἐγώ) means “each and every one of us as a corporate unit” since the word not only refers to Paul and the recipients of this epistle as a corporate unit but also the word is used in a distributive sense emphasizing no exceptions. 2024 William E. Wenstrom, Jr. Bible Ministries 4 The personal pronoun ego (ἐγώ) functions as a genitive of subordination, which take place when the genitive substantive specifies that which is subordinated to or under the dominion of the head noun. Here the head noun is the dative masculine form of the noun kurios (κύριος). Therefore, this indicates that Paul and each and every one of the recipients of this epistle as a corporate unit or are “subordinated to” the one and only Lord, who is Jesus Christ. The proper name Christos (Χριστός), “Christ” is the object of the preposition en (ἐν), which functions here as a marker of means. Therefore, this indicates that the church age believer’s faith in Jesus Christ at justification and their union and identification with Him through the baptism of the Spirit at justification is “the means by which” the Father accomplished His eternal predetermined plan. The aorist tense of the verb poieō (ποιέω) is a consummative aorist, which is used to stress the cessation of an act or state. Here it emphasizes the cessation of the act of the Father accomplishing His eternal predetermined plan by means of the church age believer’s faith in Jesus Christ at justification and union and identification with Him through the baptism of the Spirit at justification. The active voice of this verb is a causative active, which indicates that the subject is not directly involved in the action but may be said to be the ultimate source or cause of it. Therefore, the causative active voice of this verb indicates that God the Father is the ultimate cause of accomplishing His eternal predetermined plan but was not directly involved in it. A comparison of Scripture with Scripture indicates that the Lord Jesus Christ caused the Father’s eternal predetermined plan to be accomplished by means of His crucifixion, death, burial, resurrection and session at His right hand. The work of His Son during His First Advent was the basis for Gentile church age believers being fellow heirs as well as fellow members of the body of Christ likewise fellow partakers of the Messianic promise with Jewish church age believers. This we noted manifested the multifaceted wisdom produced by the manifestation of the Father’s will. Also, at the moment of justification, the Holy Spirit placed the church age believer in union with Jesus Christ and identified them with Jesus Christ in His crucifixion, death, burial, resurrection and session at the Father’s right hand through the baptism of the Holy Spirit. The indicative mood of the verb is declarative meaning that it is presenting this assertion here in Ephesians 3:11 as a non-contingent or unqualified statement. Translation of Ephesians 3:1-11 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 2024 William E. Wenstrom, Jr. Bible Ministries 5 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 identification with Christ Jesus by means of the proclamation of the gospel. 7 I assumed the position and responsibility of serving this gospel according to the gift originating from the one and only God’s grace, which was given to me according to the activity produced by the exercise of His power. 8 To me, the less than least of all the saints, this grace was given in order to proclaim for my benefit to the Gentiles the unfathomable wealth brought about by this justification by faith in and union and identification with Christ. 9 Specifically, in order to cause everyone to be enlightened as to what constitutes this unique dispensation, which is a mystery, which has been hidden from previous ages because of God’s will, who has caused each and every animate and inanimate object to be created. 10 Consequently, the multifaceted wisdom produced by the manifestation of the will of God (the Father) was made known to the sovereign rulers and governmental authorities in the heavenlies through the members of the church. 11 This was in conformity with the eternal predetermined plan, which He caused to be accomplished by means of our faith in and union and identification with the one and only Christ, who is Jesus, who is the one and only Lord ruling over each and every one of us as a corporate unit. (Author’s translation) Expanded translation of Ephesians 3:1-11 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 2024 William E. Wenstrom, Jr. Bible Ministries 6 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. 7 I entered into the state of assuming the position and responsibility of serving this gospel according to the gift originating from the one and only God’s grace, which was given to me according to the activity produced by the exercise of His power. 8 To me, the less than least of all the saints, this grace was given in order to proclaim for my benefit to the Gentiles the unfathomable wealth brought about by this justification by faith in and union and identification with Christ. 9 Specifically, in order to cause everyone to be enlightened as to what constitutes this unique dispensation, which is a mystery, which has been hidden from previous ages because of God’s will, who has caused each and every animate and inanimate object to be created. 10 Consequently, the multifaceted wisdom produced by the manifestation of the will of God (the Father) was made known to the sovereign rulers and governmental authorities in the heavenlies through the members of the church. 11 This was in conformity with the eternal predetermined plan, which He caused to be accomplished by means of our faith in and union and identification with the one and only Christ, who is Jesus, who is the one and only Lord ruling over each and every one of us as a corporate unit. (Author’s translation) Exposition of Ephesians 3:11 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 2024 William E. Wenstrom, Jr. Bible Ministries 7 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. 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 2024 William E. Wenstrom, Jr. Bible Ministries 8 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. 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 2024 William E. Wenstrom, Jr. Bible Ministries 9 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 10 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 11 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 12 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. 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.” 4 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 4 Guthrie, 511 2024 William E. Wenstrom, Jr. Bible Ministries 13 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 14 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. 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 2024 William E. Wenstrom, Jr. Bible Ministries 15 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 16 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. 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 2024 William E. Wenstrom, Jr. Bible Ministries 17 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 18 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 19 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 20 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.5 So it takes on the meanings “direction, provision” or “administration.” It appears 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.” 6 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. 5 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 6 Dispensationalism Today, page 29 2024 William E. Wenstrom, Jr. Bible Ministries 21 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 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. 2024 William E. Wenstrom, Jr. Bible Ministries 22 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 23 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 24 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 25 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 26 an in-group or restricted constituency.7 It pertains to a secret whose concerned party is a deity alone and those to whom he chooses to share the information; especially concerning the method and history of God’s redemption or other supernatural information.8 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 7 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 8 Logos Bible Software Bible Sense Lexicon 2024 William E. Wenstrom, Jr. Bible Ministries 27 believers by predestinating them for the purpose of adoption as sons for His purpose alone because of His love through Jesus Christ. 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 2024 William E. Wenstrom, Jr. Bible Ministries 28 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 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. 2024 William E. Wenstrom, Jr. Bible Ministries 29 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 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. 2024 William E. Wenstrom, Jr. Bible Ministries 30 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 31 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 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. 2024 William E. Wenstrom, Jr. Bible Ministries 32 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 33 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 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. 2024 William E. Wenstrom, Jr. Bible Ministries 34 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 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, 2024 William E. Wenstrom, Jr. Bible Ministries 35 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 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). 2024 William E. Wenstrom, Jr. Bible Ministries 36 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 37 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. 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 2024 William E. Wenstrom, Jr. Bible Ministries 38 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 39 gifts constitutes the personal agencies, which the Holy Spirit employed to communicate this mystery doctrine to the members of the body of Christ. 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 2024 William E. Wenstrom, Jr. Bible Ministries 40 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 41 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 42 barrier, that is, that which caused hostility (between the two and the two with 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 2024 William E. Wenstrom, Jr. Bible Ministries 43 Gentiles are fellow heirs as well as fellow members of the body likewise fellow 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 2024 William E. Wenstrom, Jr. Bible Ministries 44 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 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. 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 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. 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) 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 45 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) 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 2024 William E. Wenstrom, Jr. Bible Ministries 46 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 47 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 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. 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 2024 William E. Wenstrom, Jr. Bible Ministries 48 constitutes His glorious, rich inheritance residing in the person of the saints. (Author’s translation) In Ephesians 3:6, the adjective syssōmos (σύσσωμος), “fellow members of the body” is also used to describe Gentile church age believers as being fellow or comembers 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. 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 49 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) 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. 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) 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). 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 (συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ), “fellow partakers of 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. 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 50 second class citizens in relation to Jewish church age believers but rather equal partners. 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. 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 appears 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 2024 William E. Wenstrom, Jr. Bible Ministries 51 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, 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. 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. 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 2024 William E. Wenstrom, Jr. Bible Ministries 52 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. 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 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. 2024 William E. Wenstrom, Jr. Bible Ministries 53 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. 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. Ephesians 3:7 concludes Paul’s description of the content of the mystery, which began in Ephesians 3:1. It is composed of the relative pronoun clause hou egenēthēn diakonos (οὗ ἐγενήθην διάκονος), “I assumed the position and responsibility of serving this gospel” (Author’s translation). It is modified by two prepositional phrases. The first is kata tēn dōrean tēs charitos tou theou (κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ), “according to the gift originating from the one and only God’s grace, which was given to me” (Author’s translation). The second is kata tēn energeian tēs dynameōs autou (κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ), “according to the activity produced by the exercise of His power” (Author’s translation). Now, in this relative pronoun clause, we noted in our exegesis that the referent of the relative pronoun hos (ὅς) is the articular genitive neuter singular form of the noun euangelion (εὐαγγέλιον), “the gospel” which appears in Ephesians 3:6. As we noted in our study of Ephesians 3:6, the noun euangelion (εὐαγγέλιον) 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. 2024 William E. Wenstrom, Jr. Bible Ministries 54 Therefore, this is the referent and antecedent of the genitive neuter singular form of the relative pronoun hos (ὅς) here in Ephesians 3:7. We also noted in our exegesis that the verb ginomai (γίνομαι) pertains to entering into a particular position with its accompanying responsibilities. In other words, the word pertains to assuming a particular position and responsibility. The referent of the first person singular form of this verb is of course the apostle Paul. The noun diakonos (διάκονος), “a servant” here in Ephesians 3:7 identifies the position and responsibility Paul assumed at justification. The latter is used to describe the apostle Paul as someone who serves the gospel of Jesus Christ. It is used to describe Paul’s service as an apostle who faithfully communicated the gospel of Jesus Christ. It also describes him as someone who serves the gospel on behalf of Jesus Christ and His church. It is used in a spiritual sense of Paul’s function as a communicator of the gospel to describe the relationship between Paul and the Lord Jesus Christ. This servanthood is manifested by Paul communicating to the nonChristian community and Christian community the gospel. Therefore, this relative pronoun clause in Ephesians 3:7 expresses the idea that Paul entered into the state of assuming the position of being” a servant of the gospel “with its accompanying responsibilities.” He entered into this position and responsibilities which are associated with it, the moment the Father imputed His Son’s righteousness to Him when he exercised in His Son for eternal salvation and was declared justified by the Father. Simultaneously, this resulted in Paul receiving the gift of apostleship and the command to publicly proclaim the gospel to every creature on earth. The passive voice of the verb ginomai (γίνομαι) indicates that Paul as the subject received the action of being entered into the position and responsibility of serving the gospel because of the gift of God’s grace and the exercise of His omnipotence. This again took place at the moment of justification when Paul was not only declared justified by the Father through faith in His Son, Jesus Christ but he also simultaneously received the gift of apostleship. Therefore, this is another “divinepassive” employed by Paul in this epistle. In Colossians 1:23, Paul employs this same term diakonos (διάκονος), “a servant,” to describe himself in relation to the gospel. Colossians 1:23 Of course, if and let us assume that it is true for the sake of argument each one of you continues to persevere according to the standards of the Christian faith so that each one of you is established, and thus solid individuals. In other words, so that each one of you is not moved away from the confident expectation (of blessing) produced by obedience to the gospel which each one of you has obeyed. This gospel was publicly proclaimed throughout all creation which is under the heavens, of which I myself, Paul became a servant. (Author’s translation) 2024 William E. Wenstrom, Jr. Bible Ministries 55 The apostle Paul concludes his remarks in Colossians 1:23 by asserting that he had become a servant of the gospel. Paul was one of the most prominent individuals in the church to publicly proclaim the gospel throughout the Roman Empire. When he says that he became a servant of the gospel, he is referring to his conversion experience which resulted in him receiving the gift of apostleship and the command to publicly proclaim the gospel to every creature on earth. This servanthood is manifested by Paul communicating to the non-Christian community and Christian community the gospel. By stating he was a servant of the gospel, he is stating he has a stewardship related to the gospel and for which he will have to give an account to the Lord Jesus Christ at the Bema Seat. At the same time, he is reminding these faithful Christians in Colossae that they have the same stewardship as well. Now, as we noted, in Ephesians 3:7, the first prepositional phrase modifies this relative pronoun clause is kata tēn dōrean tēs charitos tou theou (κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ), “according to the gift originating from the one and only God’s grace, which was given to me” (Author’s translation). It expresses the idea that Paul becoming a servant of the gospel at the moment of justification was “according to” or “corresponding to” or is “in agreement with” the gift, which originates from God the Father’s grace policy towards justified sinners. The noun dōrea (δωρεά), “gift” is used of the non-meritorious blessing that Paul received at the moment of justification, namely, the gift of apostleship which was given to Paul at the moment of justification by Holy Spirit (1 Cor. 12:4-11), who was authorized by the Lord Jesus Christ to do so (Eph. 4:7). The articular construction of this noun is monadic which indicates that this particular gift is in a class by itself in that it was given exclusively to the apostle Paul and his fellow communicators of the gospel, which would include his fellow apostles, prophets, evangelists and pastors. Therefore, the articular construction of this word indicates that this gift of being a servant of the gospel is unique to those men in the body of Christ who are communicators of the gospel whether they are apostles, prophets, evangelists or pastors. For the eighth time in this epistle, the apostle Paul employs the noun charis (χάρις), “grace” (cf. 1:2, 6, 7; 2:5, 7, 8; 3:2). In each instance, the word refers to God the Father’s grace policy towards unregenerate sinners who He declares justified through faith in His Son, Jesus Christ, and which grace policy manifests His attribute of love. The articular construction of this word charis (χάρις), “grace” is also monadic, which indicates the “uniqueness” of this grace. It emphasizes that this grace is “unique” to God the Father in that it is His policy towards sinners who exercise faith in His Son, Jesus Christ as their Savior. The articular genitive masculine singular form of the noun theos (θεός) refers to the Father which is indicated by the articular construction of the noun, which in the 2024 William E. Wenstrom, Jr. Bible Ministries 56 New Testament commonly signifies the Father unless otherwise indicated by the context. Furthermore, in every instance in which the word has appeared in this epistle up to this point in the Ephesian letter, the Father is this word’s referent (1:1, 2, 3, 17, 2:4, 8, 10, 16, 19 and 22). 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 church age believers 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 it identifies this gift, which is identified as being a servant of the gospel, as an unmerited blessing given to Paul, which originates from God the Father. The noun theos (θεός) functions as a genitive of source, which expresses the idea that this grace or unmerited blessing in the form of becoming a servant of the gospel that was bestowed upon Paul at justification “originates from” God the Father. The verb didōmi (δίδωμι) means “to bestow as a gift” since the word pertains in this context to giving someone something which is of great value and as a gift. It speaks of giving someone something as an expression of generosity. The passive voice of this verb indicates that Paul as the subject received of being given the gift originated from the Father’s grace policy, which was in the form of being a servant of the gospel, according to the exercise of the Father’s omnipotence at the moment of justification. The aorist tense of this verb didōmi (δίδωμι) is a consummative or culminative aorist which emphasizes the cessation of the act of Paul received gift of being a servant of the gospel in accordance with the exertion of the Father’s omnipotence at the moment of his justification. 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 dōrea (δωρεά), “the gift” as being given to Paul at justification. As we noted the relative pronoun clause is modified by the second prepositional phrase kata tēn energeian tēs dynameōs autou (κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ), “according to the activity produced by the exercise of His power” (Author’s translation). It expresses the idea that Paul receiving the gift of being a servant of the gospel at the moment of justification was “according to” or “corresponding to” or is “in agreement with” the activity produced by the exercise of the Father’s divine omnipotence. In this second prepositional phrase, the noun energeia (ἐνέργεια) refers to the Father’s activity on behalf of the apostle Paul the moment He imputed His Son’s righteousness to him and declared him justified. Therefore, this word speaks of the 2024 William E. Wenstrom, Jr. Bible Ministries 57 “activity” on behalf of Paul at justification, which was produced by the Father’s omnipotence. In context, this activity was that of the Father entering Paul into the state of serving the gospel the moment he declared him justified through faith in His Son, Jesus Christ. Simultaneously, the Lord Jesus Christ authorized the Holy Spirit to bestow Paul with the spiritual gift of apostleship, thus giving him the gift of communicating the gospel. The articular construction of this word is monadic which means that this particular activity of the Father giving Paul the spiritual gift of apostleship is the moment He declared him justified through faith in His Son is “unique” to the Father and in particular His divine omnipotence. The noun dunamis (δύναμις) contains the figure of metonymy which means that the Father’s omnipotence is put for the exercise of His omnipotence. Specifically, it refers to the omnipotence of God the Father which He exercised on behalf of the apostle Paul at his justification by giving him the gift of being a servant of the gospel, i.e., the spiritual gift of apostleship. The noun dunamis (δύναμις) functions as a genitive of production, which indicates that the activity which Paul was the beneficiary of at the moment of his justification, which resulted in him receiving the gift of being a servant of the gospel, was “produced by” the exercise of the Father’s omnipotence. Now, Paul’s statement here in Ephesians 3:7 is very similar to his assertion in Ephesians 3:2. The difference between the two is that in Ephesians 3:2, he describes his relationship to the gospel as a stewardship whereas in Ephesians 3:7, he describes this relationship as a service. Thus, here in Ephesians 3:7, Paul is restating his special and unique relationship to the gospel. However, in both verses, he asserts that the grace of God is responsible for both his stewardship and his service on behalf of the gospel. This repetition of God’s grace serves as an inclusio and thus serve to bracket Ephesians 3:2-7. This also serves to emphasizes the fact that the content of the mystery that the Gentile church age believer 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, which Paul received, was based upon God’s grace policy. In other words, he didn’t earn or deserve this revelation from God. Ephesians 3:8 is composed of the following: (1) relative pronoun clause: Emoi tō elachistoterō pantōn hagiōn edothē hē charis hautē (Ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη), “To me, the less than least of all the saints, this grace was given.” (2) infinitival purpose clause: tois ethnesin euangelisasthai to anexichniaston ploutos tou Christou (τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ), “in order to proclaim for my benefit to the Gentiles the unfathomable wealth brought about by this justification by faith in and union and identification with Christ.” 2024 William E. Wenstrom, Jr. Bible Ministries 58 In the declarative statement, the dative first person singular form of the possessive personal pronoun egō (ἐγώ), “to me” refers of course to the apostle Paul is fronted in the verse. Thus, it is in the emphatic position in order to emphasize with the readers that Paul is less than least of all the saints. The purpose of this emphasis is to accentuate the grace of God in his life. It expresses the apostle’s deep humility and gratitude in light of God’s incomparable grace policy towards him in bestowing the great unmerited blessings to him at the moment of justification to be a servant and steward and apostle to proclaim the gospel to the Gentiles. Specifically, he expresses deep humility and gratitude that God would bestow him the great honor and privilege and unmerited blessing to proclaiming to the Gentile Christian community the good news that they are fellow heirs as well as fellow members of the body likewise fellow partakers of the promise with Jewish church age believers because of justification by faith in and union and identification with Christ Jesus by means of the proclamation of the gospel. The articular dative masculine singular form of the adjective elachistos (ἐλάχιστος), “the less than least” serves to compare Paul to the rest of the members of the body of Christ. It describes himself as “the less than least” of all those in the Christian community. The genitive masculine plural form of the adjective hagios (ἅγιος), “saints” 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. It is modified by the genitive masculine plural form of the adjective pas (πᾶς), which pertains to “the totality” of church age believers or members of the body of Christ who are the future bride of Christ. The adjective hagios (ἅγιος) functions as a genitive of comparison, which serves to compare Paul with the rest of the members of the body of Christ, i.e., the church. The articular nominative feminine singular form of the noun charis (χάρις), “grace” speaks of a particular unmerited blessing that flowed to the apostle Paul from the function of the Father’s attribute of love. Specifically, it refers to the contents of Ephesians 3:7, which asserts that Paul assumed the position and responsibility of serving the gospel according to the gift originating from the one and only God’s grace, which was given to him according to the activity produced by the exercise of His power. Thus, it refers to the unmerited blessing of serving the gospel by communicating the mystery that Gentiles church age believers are fellow heirs as well as fellow members of the body likewise fellow partakers of the promise with Jewish church age believers because of justification by faith in and union and identification with Christ Jesus by means of the proclamation of the gospel. The referent of the genitive feminine singular form of the immediate demonstrative pronoun houtos (οὗτος), “this” appears in Ephesians 3:7 and is the articular genitive feminine singular form of the charis (χάρις) because they agree in 2024 William E. Wenstrom, Jr. Bible Ministries 59 gender (feminine), number (singular) and case (genitive). As we noted in our study of Ephesians 3:7, the referent of the latter is the gift of Paul serving the gospel by communicating the mystery that Gentiles church age believers are fellow heirs as well as fellow members of the body likewise fellow partakers of the promise with Jewish church age believers because of justification by faith in and union and identification with Christ Jesus by means of the proclamation of the gospel. Thus, the immediate demonstrative pronoun houtos (οὗτος), “this” in Ephesians 3:8 links this verse with Ephesians 3:7 and in fact, in a broader sense, it links it to the contents of Ephesians 3:2-7. It also indicates that Ephesians 3:8 is a relative pronoun clause with the dative first person singular form of the possessive personal pronoun egō (ἐγώ), “to me,” the articular dative masculine singular form of the adjective elachistos (ἐλάχιστος), “the less than least,” the genitive masculine plural form of the adjective hagios (ἅγιος), “saints” and the genitive masculine plural form of the adjective pas (πᾶς), “all” fronted in order to emphasize the grace of God in Paul’s life. This word houtos (οὗτος), “this” is in the predicate position to indicate an attributive function, which means that it is singling out the Father’s grace policy which He employs in relation to sinners and sinners He justifies through faith in His Son, Jesus Christ. As was the case in Ephesians 3:7, the verb didōmi (δίδωμι) here in Ephesians 3:8 means “to bestow as a gift” since the word pertains in this context to giving someone something which is of great value and as a gift. It speaks of giving someone something as an expression of generosity. The referent of the third person singular form of this verb is the unmerited blessing of Paul serving the gospel by communicating the mystery that Gentiles church age believers are fellow heirs as well as fellow members of the body likewise fellow partakers of the promise with Jewish church age believers because of justification by faith in and union and identification with Christ Jesus by means of the proclamation of the gospel. The passive voice of this verb indicates that Paul as the subject received the action of being given the unmerited blessing, which originated from the Father’s grace policy, which was in the form of being a servant of the gospel, according to the exercise of the Father’s omnipotence at the moment of justification. The aorist tense of this verb didōmi (δίδωμι) is a consummative or culminative aorist which emphasizes the cessation of the act of Paul receiving the unmerited blessing of being a servant of the gospel in accordance with the exertion of the Father’s omnipotence at the moment of his justification. This description of Paul here in Ephesians 3:8 is further indication that the Ephesian epistle is not a pseudonymous writing. A. Skevington Wood writes “Is it conceivable that an admirer of Paul, writing in his name to enhance his reputation in 2024 William E. Wenstrom, Jr. Bible Ministries 60 the late-first-century church, would ascribe such a self-demoting confession to him?”9 In 1 Timothy 1:12-13 and 1 Corinthians 15:9-10, Paul identifies the reason why he describes himself in Ephesians 3:8 as the less than least of all the saints, i.e., members of the body of Christ, the church. 1 Corinthians 15:1 Now I want to make clear for you, brothers and sisters, the gospel that I preached to you, that you received and on which you stand, 15:2 and by which you are being saved, if you hold firmly to the message I preached to you—unless you believed in vain. 15:3 For I passed on to you as of first importance what I also received—that Christ died for our sins according to the scriptures, 15:4 and that he was buried, and that he was raised on the third day according to the scriptures, 15:5 and that he appeared to Cephas, then to the twelve. 15:6 Then he appeared to more than five hundred of the brothers and sisters at one time, most of whom are still alive, though some have fallen asleep. 15:7 Then he appeared to James, then to all the apostles. 15:8 Last of all, as though to one born at the wrong time, he appeared to me also. 15:9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. 15:10 But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them—yet not I, but the grace of God with me. 15:11 Whether then it was I or they, this is the way we preach and this is the way you believed. (NET) First Timothy 1:12 I continually possess gratitude to the One who empowered me, namely Christ, who is Jesus, our Lord because He considered me for Himself as faithful by appointing me for Himself for the purpose of service. 13 Even though I was characterized as being a slanderer as well as a persecutor and in addition, an insolent violent person. But in direct contrast to this, I obtained grace because being in a state of rejection, I acted due to unbelief. (Author’s translation) Now, the infinitival purpose clause in Ephesians 3:8 present the purpose for which God the Father gave to him at justification the unmerited blessing of proclaiming to the Gentile Christian community the unfathomable wealth brought about by their justification by faith in Jesus Christ and union and identification with Him that the Father gave Paul the unmerited blessing of being a servant of the gospel at the moment of justification. The noun ethnos (ἒθνος), “the Gentiles” refers to those members of the human race who are not of Jewish racial descent and thus not members of the covenant people of God, Israel. 9 The Expositor’s Bible Commentary (Ephesians, Philippians, Colossians, 1, 2 Thessalonians, 1, 2 Timothy, Titus, Philemon); page 47; Zondervan Corporation; Grand Rapids, MI 1978. 2024 William E. Wenstrom, Jr. Bible Ministries 61 The verb euangelizō (εὐαγγελίζω) refers to Paul proclaiming to the Gentile Christian community the unfathomable wealth produced by their justification by faith in Jesus Christ and union and identification with Him that the Father gave Paul the unmerited blessing of being a servant of the gospel at the moment of justification. The reader must understand that when Paul speaks of proclaiming the gospel to the Gentiles, he is not referring to communicating the gospel to them as unbelievers but rather as people who are already children of God because his statement in Ephesians 3:8 is directly to his statements in Ephesians 3:2-7. In fact, in Ephesians 3:7, we noted in great detail that Paul served the gospel by communicating the mystery that Gentiles church age believers are fellow heirs as well as fellow members of the body likewise fellow partakers of the promise with Jewish church age believers because of justification by faith in and union and identification with Christ Jesus by means of the proclamation of the gospel. Now, in Ephesians 3:8, the noun ploutos (πλοῦτος), “wealth” which appears here in the infinitival purpose clause here in Ephesians 3:8 also appeared in Ephesians 1:7, 18 and 2:7. In Ephesians 1:7, the word refers 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. In Ephesians 1:18, the word is again 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. In Ephesians 2;7, this word is used again in a figurative sense by Paul 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. Now, as was the case in Ephesians 1:7, the noun ploutos (πλοῦτος), “wealth” here in Ephesians 3:8 refers to the infinite or unmeasurable unmerited spiritual benefits that Paul received as a result of the Father declaring him justified based upon the merits of object his faith, Jesus Christ as well as his union and identification with Him. This word is modified by the articular accusative neuter singular form of the adjective anexichniastos (ἀνεξιχνίαστος), “unfathomable” emphasizes the unfathomable nature of the infinite or unmeasurable unmerited spiritual benefits that Paul received as a result of the Father declaring him justified based upon the merits of object his faith, Jesus Christ as well as his union and identification with Him. The proper name Christos (Χριστός), “Christ” 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. Specifically, it means that the Christ is put for Paul’s faith in Him at justification as well as his union and identification with Him through the baptism of the Spirit at his justification. This word functions as a genitive 2024 William E. Wenstrom, Jr. Bible Ministries 62 of production, which expresses the idea that this unfathomable wealth, which Paul was proclaiming to the Gentile Christian community was “produced by” or “brought about by” their faith in Christ Jesus at justification and union and identification with Him through the baptism of the Spirit at justification. In other words, this unfathomable wealth is “the product” of their faith in Christ Jesus at justification and union and identification with Him through the baptism of the Spirit at justification. The middle voice of this verb euangelizō (εὐαγγελίζω) is an indirect or benefactive middle which expresses the idea that it was “for Paul’s own benefit” that he entered into the state of proclaiming to the Gentile Christian community the unfathomable wealth brought about by their justification by faith in Jesus Christ and union and identification with Him. It would be for Paul’s benefit or advantage that he proclaim to the Gentile Christian community the unfathomable wealth brought about by their justification by faith in Jesus Christ and union and identification with Him because it would result in rewards at the Bema Seat Evaluation of the church, which immediately follows the rapture of the church, which is imminent (Rom. 14:10-12; 1 Cor. 3:11-15; 2 Cor. 5:10). Now, this unfathomable wealth that Paul mentions here in Ephesians 3:8 is directly to the fact that the church age believer, both Jew and Gentile is a joint heir with Christ and has received an inheritance at the moment of justification because of their union and identification with Jesus Christ. As we noted in our study of Ephesians 3:6, 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 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. 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. In Colossians 3:23-24, the apostle Paul not only speaks of the church age believer’s 2024 William E. Wenstrom, Jr. Bible Ministries 63 inheritance in Ephesians but also in Colossians. Paul mentions this inheritance in Colossians 1:12. 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 64 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 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. Ephesians 3:9 is composed of an infinitival purpose clause, which explains specifically the purpose for which the Father bestowed upon Paul the unmerited blessing of serving the gospel as an apostle to the Gentiles. It asserts that the Father gave Paul this gift in order to enlighten everyone in the Gentile Christian community as to what constitutes this unique dispensation, which was a mystery, which has been 2024 William E. Wenstrom, Jr. Bible Ministries 65 hidden from previous ages because of the Father’s will, who caused each and every animate and inanimate object to be created. This infinitival purpose clause is epexegetical because it explains specifically what Paul means by the infinitival purpose clause he employs in Ephesians 3:8. The latter we noted asserts that to Paul, the less than least of all the saints, the unmerited blessing of serving the gospel was given in order to proclaim to the Gentile Christian community the unfathomable wealth brought about by their justification by faith in and union and identification with Christ. Now, this author believes that the conjunction kai (καί) introduces this infinitival purpose clause is epexegetical and not adjunctive. However, many expositors believe that this second infinitival purpose clause here in Ephesians 3:9 is adjunctive which means that it presents a purpose, which is in addition to the previous purpose for which the Father gave to Paul the unmerited blessing of the responsibility and privilege to serve the gospel, which is in addition to the one presented in Ephesians 3:8. Thus, the purpose mentioned in Ephesians 3:9 would be the second one that Paul lists with regards to the Father bestowing upon him the unmerited blessing of serving the gospel as an apostle to the Gentiles. However, this author is convinced that this second infinitival purpose clause is epexegetical in that it is explaining specifically the previous infinitival purpose clause in Ephesians 3:8. Thus, this author is of the conviction that the second infinitival purpose clause in Ephesians 3:9 explains specifically what Paul means when he asserts in Ephesians 3:8 that to him the less than least of all the saints this unmerited blessing of serving the gospel by communicating to the Gentile Christian community this mystery in order to proclaim to them the unfathomable wealth brought about by their justification by faith in and union and identification with Christ. This interpretation is indicated by the fact that the unfathomable wealth now possessed by Gentile church age believers, which was brought about by their faith in Jesus Christ at justification and union and identification with Him, was a mystery or secret known only by the Father, which thus required that they receive enlightenment from Paul with regards to it. The assertion in Ephesians 3:8 that Paul proclaimed to the Gentile Christian community the unfathomable wealth brought about by their justification and union and identification with Jesus Christ is ambiguous and begins to be defined and needs clarification. In other words, these Gentile church age believers needed to be enlightened as to what specifically gave them this unfathomable wealth produced by their justification and union and identification with Christ. It is identified by the content of the incomparable mystery, which Paul speaks about in Ephesians 3:4, which was produced by their union and identification with Christ. In Ephesians 3:5, Paul asserts that this mystery was by no means made known to members of the human race in dispensations prior to the 2024 William E. Wenstrom, Jr. Bible Ministries 66 church age as it has now been revealed through the personal agency of the Lord’s holy apostles and prophets by means of the omnipotence of the Spirit. Then, in Ephesians 3:6, he identifies the content of this mystery, namely that, that Gentile church age believers are fellow heirs as well as fellow members of the body likewise fellow partakers of the promise with Jewish church age believers because of justification by faith in and union and identification with Christ Jesus by means of the proclamation of the gospel. So therefore, when Paul asserts in Ephesians 3:8 that he received the unmerited blessing of serving the gospel in order to proclaim to the Gentile Christian community the unfathomable wealth brought about by their justification by faith in and union and identification with Christ, he means that the purpose of this gift was to enlighten this community that they are now fellow heirs with Jewish church age believers as well as fellow members of the body of Christ likewise fellow partakers of the Messianic promise because of justification by faith in and union and identification with Christ Jesus by means of their obedience to the proclamation of the gospel. Thus, Ephesians 3:9 is explaining the previous purpose clause because it identifies what Paul proclaimed to the Gentile Christian community, namely, enlightenment with regards to this mystery, whose content has already been revealed in Ephesians 3:6. As was the case in Ephesians 1:18, the verb phōtizō (φωτίζω) here in Ephesians 3:9 is used in a figurative sense of the apostle Paul through the ministry of the Holy Spirit providing the Gentile Christian community spiritual understanding or discernment concerning the mystery or secret that they now possessed unfathomable wealth brought about by their justification and union and identification with Christ. Specifically, this verb is used in a figurative sense of Paul through the ministry of the Holy Spirit providing the Gentile Christian community spiritual understanding or discernment concerning the mystery or secret. This enlightenment would be in the form of communicating the content of this mystery or divine secret, which we noted is presented by Paul in Ephesians 3:6. As we noted it asserts that they are now fellow heirs with Jewish church age believers as well as fellow members of the body of Christ with them likewise fellow partakers of the Messianic promise with them because of their justification by faith in and union and identification with Jesus Christ. This has resulted in these Gentile church age believers now possessing unfathomable wealth. In other words, it refers to the Gentile Christian community receiving spiritual understanding from the Holy Spirit with regards to this mystery or divine secret from the Holy Spirit through Paul communicating this mystery to them through the contents of the Ephesian epistle. The referent of the accusative masculine plural form of the adjective pas (πᾶς) is the Gentile Christian community. It expresses the idea that the Father gave Paul the unmerited blessing of enlightening “each and every one of the members of” the 2024 William E. Wenstrom, Jr. Bible Ministries 67 Gentile Christian community regarding the mystery or divine secret. The referent has to be the Gentile Christian community because the content of this mystery, which was revealed in Ephesians 3:6, would have no meaning for the rest of unregenerate humanity who do not have the Spirit to comprehend and apply it. The unregenerate members of the human race must first exercise faith in Jesus Christ in order to receive the gift of the Spirit to understand this revelation, which was a mystery to those who lived during the dispensations prior to the church. As was the case in Ephesians 1:18 and 19, the nominative masculine singular form of the interrogative pronoun tis (τις) here in Ephesians 3:9 introduces a categorical or qualitative question. The referent of this interrogative pronoun is identified by the expression hē oikonomia tou mystēriou (ἡ οἰκονομία τοῦ μυστηρίου), “God’s secret plan.” (NET) This interrogative pronoun is expressing the idea that each and every member of the Gentile Christian community received from Paul enlightenment “as to what constitutes” or “what is the content of” this mystery or divine secret, which reveals that the Father has provided them incomparable wealth. Now, as was the case in Ephesians 1:10, this word oikonomia (οἰκονομία) here in Ephesians 3:9 means “dispensation, administration, plan” since in this verse the word pertains to “a distinguishable economy in the outworking of God’s purpose.” The referent of this word is the Father’s plan for Gentile church age believers. Specifically, it is the outworking of God the Father’s purpose during the church age to have both Jewish and Gentile church age believers as fellow heirs with each other as well as fellow members of the body of Christ likewise fellow partakers of the Messianic promise because of their justification by faith in and union and identification with Christ Jesus by means of the proclamation of the gospel. As was the case in Ephesians 3:3 and 4, here in Ephesians 3:9 the referent of this word mustērion (μυστήριον) 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 Messianic promise because of their faith in Jesus Christ at justification and union and identification with Him as a result of their obedience to the gospel. As we noted, the noun mustērion (μυστήριον) functions here as a genitive of apposition or epexegetical genitive, which means that it describes the outworking of the Father’s plan Gentile church age believers as a mystery or divine secret. Like the infinitive conjugation of the verb euangelizō (εὐαγγελίζω) in Ephesians 3:8, the infinitive conjugation of the verb phōtizō (φωτίζω) functions as an infinitive of purpose. This indicates that it was “for the purpose of” enlightening the Gentile Christian community with regards to the mystery or divine secret they are now fellow heirs as well as fellow members of the body of Christ likewise fellow partakers of the Messianic promise with Jewish church age believers because of their justification by faith in and union and identification with Jesus Christ. 2024 William E. Wenstrom, Jr. Bible Ministries 68 The active voice of this verb phōtizō (φωτίζω) is causative, which means that Paul as the subject is not directly involved in the act of enlightening the Gentile Christian community regarding this mystery but the source behind it. He was the ultimate source behind it or the cause behind it because he was the human instrument the Holy Spirit employed to enlighten the Gentile Christian community with regards to this mystery or secret. The verb apokruptō (ἀποκρύπτω) is used in relation to the content of this mystery or divine secret and that it was kept secret or hidden from the human and angelic races during the dispensations prior to the church age. The Father caused the content of this mystery or secret, which we noted is identified in Ephesians 3:6, to remain unknown to the human and angelic races during the dispensations prior to the church age. The passive voice of the verb apokruptō (ἀποκρύπτω) indicates that the outworking of the Father’s purpose for Gentile church age believers receives the action of being hidden or concealed from the human and angelic races in the dispensations prior to the church age because it was the will of the Father to conceal it from them. The participle conjugation of this verb functions as a genitive of simple apposition, which means it defines this mystery or divine secret as something that has been concealed from the human and angelic races during the dispensations prior to the church age because it was not the Father’s will for it to be revealed until the church age. The noun aiōn (αἰών), “the ages” refers to the period of time beginning with the creation of the time, matter, space continuum and continuing throughout human history up to the church age. The articular construction of this word is generic which distinguishes these dispensations prior to the church age from the church age and future dispensations such as the seventieth week of Daniel and millennial reign of Jesus Christ. This noun aiōn (αἰών) is also object of the preposition apo (ἀπό), which functions as a marker of separation indicating that human beings and angels who lived during the ages prior to the beginning of the church age were kept “from” or “barred from” knowing the Father’s plan for Gentile church age believers. The articular dative masculine singular form of the noun theos (θεός) contains the figure of metonymy which means that God the Father is put for His will. This interpretation is indicated by the fact that in Ephesians 3:8 and 9 Paul discusses the Father’s will for his life and His will with regards to the Gentile Christian community. In these verses, he asserts that the Father chose him to communicate His purpose to the Gentile Christian community to have them be fellow heirs with Jewish church age believers as well as fellow members of the body of Christ likewise fellow partakers of the Messianic promise because of their justification by faith in and union and identification with Christ Jesus. Therefore, since Paul in these verses discusses the will of the Father for both himself and the Gentile Christian community, the will 2024 William E. Wenstrom, Jr. Bible Ministries 69 of the Father is being alluded to when Paul employs this noun theos (θεός) here in Ephesians 3:9. The articular construction of the noun theos (θεός) indicates that the referent of this word is well-known to the recipients of the Ephesian epistle, who were Gentile church age believers. Therefore, it expresses the idea that the will of the Father to have them be fellow heirs with Jewish church age believers as well as fellow members of the body of Christ likewise fellow partakers of the Messianic promise because of their justification by faith in and union and identification with Christ Jesus is well-known to them. This interpretation is supported by the fact that this doctrine or revelation was taught by Paul throughout the Roman empire including the Roman province of Asia which served as his base of operations for three years according to Acts 18-20. Thus, the recipients of the Ephesian epistle, who were Gentile church age believers, who lived in the Roman province of Asia, would be quite familiar with the Father’s plan for them as Gentile church age believers. The noun theos (θεός) is the object of the preposition en (ἐν) functions as a marker of cause, which indicates that the Father’s secret plan for Gentile church age believers was concealed from those who lived during the dispensations prior to the church age “because of the Father’s will.” The adjective pas (πᾶς) occurs as a second time in Ephesians 3:9 where it pertains to the totality of inanimate and animate objects that are contained in the first, second and third heavens and the earth or in other words, that are contained in creation, which would include all marine life, bird life, terrestrial life, human beings and angels. The adjective is used in a distributive sense meaning “each and every thing” was created by God the Father. However, John 1:3 and Colossians 1:16 teach that His Son, Jesus Christ was the personal agency which the Father employed to create each and every animate and inanimate object in the time, matter, space continuum. The adjective pas (πᾶς) refers to the totality of animate and inanimate objects that are contained in the first, second and 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). The verb ktizo (κτίζω) refers to the Father creating out of nothing each and every animate and inanimate object located in the first, second and third heavens through the personal agency of His Son, Jesus Christ, which is indicated by the contents of Colossians 1:16 and John 1:3 and other passages. 2024 William E. Wenstrom, Jr. Bible Ministries 70 The articular participle conjugation of this verb functions as a dative of simple apposition, which means that it is simply identifying the Father as the creator of each and every animate and inanimate object located in the time, matter, space continuum. As was the case with the verb phōtizō (φωτίζω) here in Ephesians 3:9, the active voice of this verb ktizo (κτίζω) is also causative, which means that God the Father as the subject was not directly involved in the act of creating each and every animate and inanimate object located in the time, matter, space continuum but that He was the ultimate source or cause behind this taking place. It indicates that He was not the direct agent behind but the source behind it and as we noted earlier, His Son was the direct agent that the Father employed to do this. Now, many expositors have questioned as to why Paul describes the Father as the creator of all things. This author believes that the answer lies in the apostle’s use of the verb ktizo (κτίζω) earlier in the epistle, which is employed by him in Ephesians 2:10 and 15. It appears that by speaking of the Father’s creative activity in relation to the church here in Ephesians 3:9 and employing this verb to do so, Paul is linking the other references to the Father’s creative activity in relation to the church in Ephesians 2:10 and 15. So therefore, the apostle Paul in Ephesians 2:10 describes the church composed of both Jewish and Gentile church age believers as being the Father’s creative workmanship who have been created by means of their faith in and union and identification with Jesus Christ in order to produce actions, which are divine good. Thus, when Paul speaks of the Father’s creative activity in Ephesians 3:9 in relation to the church being composed of Jewish and Gentile church age believers who are joint heirs with each other as well as fellow members of the body of Christ together and fellow partakers of the Messianic promise because of their faith in and union and identification with Jesus Christ, he is linking this creative activity with the creative activity in relation to the church in Ephesians 2:10. So therefore, the apostle Paul in Ephesians 2:15 asserts the Lord Jesus Christ nullified by means of His human nature the Mosaic Law in order that He might cause both Jewish and Gentile church age believers to be created into one new humanity. This was accomplished again by means of faith in Jesus at justification and union and identification with Him through the baptism of the Spirit at justification. Thus, the Lord created between the two races. Thus, when Paul speaks of the Father’s creative activity in Ephesians 3:9 in relation to the church being composed of Jewish and Gentile church age believers who are joint heirs with each other as well as fellow members of the body of Christ together and fellow partakers of the Messianic promise because of their faith in and union and identification with Jesus Christ, he is linking this creative activity with the creative activity in relation to the church in Ephesians 2:15. 2024 William E. Wenstrom, Jr. Bible Ministries 71 Thus, we can see that Ephesians 3:9 is linked together with Ephesians 2:10 and 15 because all three verses speak of the creative activity of the Father and Son in relation to the church. Consequently, a comparison of these verses reveals the following about the church in relation to the creative activity of the Father and the Son: (1) The church is the creative workmanship of the Father, which has been created by means of their faith in and union and identification with Jesus Christ in order to produce good works (2:10). (2) The Lord Jesus Christ nullified the Law by means of His human nature in order that He might cause both Jewish and Gentile church age believers to be created into one new humanity by means of their faith in and union and identification with Jesus Christ through the baptism of the Spirit at justification and thus caused there to be peace between the two communities (2:15). (3) The Father used Paul to enlighten the Gentile Christian community as to what constitutes the outworking of the Father’s purpose for church age, which was a mystery to Old Testament saints because of God’s will (3:9). The content of this mystery is that Jewish and Gentile church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the Messianic promise because of their justification by faith in and union and identification with Jesus Christ (3:6). Notice the command denominator is that both the Jewish and Gentile Christian communities became the Father’s creative workmanship and the new humanity and fellow heirs with each other and fellow members of the body of Christ and fellow partakers with each other as a result of being declared justified by the Father through faith in His one and only Son, Jesus Christ. Simultaneously, they were 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. Therefore, Paul links the creative of the Father in Ephesians 3:9 with His creativity in Ephesians 2:10 and the creative of His Son in Ephesians 2:15 because he wants the recipients of the Ephesian epistle who were Gentile church age believers that all three creative actions were for the benefit of them in that they are now a new humanity. The implication is that they are extremely important in the Father’s determination to have the church rule over His creation and dispossess Satan and his fellow evil spirits who currently reign over the earth temporarily. This is exactly why he makes the following assertion in Ephesians 3:10. Ephesians 3:10 The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms. (NET) So therefore, here in Ephesians 3:9, Paul defines proclaiming to the Gentile Christian community the unfathomable wealth produced by their justification by faith in and union and identification with Jesus Christ as providing them 2024 William E. Wenstrom, Jr. Bible Ministries 72 enlightenment with regards to the Father’s secret plan for them as Gentile church age believers. The content of this mystery or divine secret is revealed in Ephesians 3:6 and reveals that the will of the Father during the church age was to have Gentile church age believers be fellow heirs with Jewish church age believers as well as fellow members of the body of Christ with them likewise fellow partakers of the Messianic promise with them because of their justification by faith in and union and identification with Christ Jesus. This is not the first time in the Ephesian epistle that Paul speaks of providing Gentile church age believers enlightment since in Ephesians 1:15-19, he informs the recipients of this epistle, who were Gentile church age believers, that he interceded in prayer to the Father for them. He prayed that the eyes of their heart would be enlightened in order that each and every one of them 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. Also, this enlightment would be in relation to what constitutes being the Father’s incomparable, great power on behalf of each one of these Gentile church age believers, which is equivalent to the exertion of His sovereign, omnipotent power to overcome. 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. (Author’s translation) Ephesians 3:10 is composed of a hina (ἵνα) result clause, which presents the result of or the consequence of the Father giving Paul his ministry to proclaim to the Gentile Christian community His unfathomable wealth and specifically to enlighten 2024 William E. Wenstrom, Jr. Bible Ministries 73 them as to what constitutes this unique mystery dispensation. Namely, this clause asserts that it resulted in the Father’s multifaceted wisdom being made known to Satan and the members of his kingdom through the members of the church who are composed of Jewish and Gentile church age believers. Together, they compose the new humanity which will dispossess Satan and his fellow evil spirits at the Second Advent of Jesus Christ, which results in the destruction of the tribulation armies, the demise of Antichrist and the false prophet and the imprisonment of Satan and his fellow evil spirits for a thousand years. Then, the Lord Jesus Christ and His bride, the church will reign over the earth for a thousand years during the Lord’s millennial reign. This author interprets the conjunction hina (ἵνα) and the subjunctive mood of the verb gnōrizō (γνωρίζω) as forming a result clause, which indicates the accomplishment of the action of the verb didōmi (δίδωμι). This author also interprets the verb didōmi (δίδωμι) as being modified by the verbs euangelizō (εὐαγγελίζω), which we noted appear in Ephesians 3:8 and phōtizō (φωτίζω), which appears in Ephesians 3:9. This author interprets both of these verbs as functioning as an infinitive of purpose, which indicate the purpose or goal of the action or state of its controlling verb didōmi (δίδωμι). This type of infinitive answers the question as to “why” Paul was given the unmerited blessing of serving the gospel, which he defines in verses 8 and 9. It looks ahead to the anticipated and intended result of being given this stewardship. In the former, this stewardship was for the purpose of proclaiming the unfathomable wealth of God to the Gentile Christian community. In the latter, Paul defines his assertion in verse 8 as enlightening the Gentile Christian community as to what constitutes this unique dispensation, which is a mystery, which has been hidden from those living in the dispensation prior to the church age. Therefore, this would indicate that it was “for the purpose of” proclaiming to the Gentile Christian community the unfathomable wealth produced by their justification by faith in Jesus Christ and union and identification with Him that the Father gave Paul the unmerited blessing of being a servant of the gospel. It would also indicate that it was specifically “for the purpose of” enlightening the Gentile Christian community with regards to the mystery or divine secret that they are now fellow heirs as well as fellow members of the body of Christ likewise fellow partakers of the Messianic promise with Jewish church age believers because of their justification by faith in and union and identification with Jesus Christ. Therefore, this hina (ἵνα) clause in Ephesians 3:10 indicates “the result of” or “the consequence of” the Father bestowing upon Paul his ministry to proclaim to the Gentile Christian community His unfathomable wealth and specifically, to enlighten them as to what constitutes this unique mystery dispensation. Namely, it “resulted in” the Father’s multifaceted wisdom being made known to Satan and the members 2024 William E. Wenstrom, Jr. Bible Ministries 74 of his kingdom through the members of the church, who constitute the new humanity which will dispossess and Satan and the members of his kingdom as rulers over planet earth. This interpretation is supported by the fact the purpose of the Father giving Paul his ministry was for the benefit of the Gentile Christian community and not Satan and the members of his kingdom. In fact, Paul asserts that it would be “through the church” that the multifaceted wisdom of God would be made known to Satan and the members of his kingdom. In other words, Paul’s ministry was to benefit the Gentile Christian community, which in turn would reveal to Satan’s kingdom the multifaceted wisdom of God as they experienced unity with the Jewish Christian community through the practice of the command to love one another. This unity was established at the moment of justification through the baptism of the Spirit and would be perfected at the rapture when the members of the body of Christ receive their resurrection bodies. This unity would ultimately manifest to Satan’s kingdom that both communities constitute one new humanity, which would displace them eventually as rulers of planet earth. In fact, as we noted in detail, in Ephesians 1:323, Paul speaks of the church ruling with Jesus Christ during His millennial reign. 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 2024 William E. Wenstrom, Jr. Bible Ministries 75 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 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) Notice that Paul in Ephesians 1:7-8 asserts that the members of the body of Christ are experiencing the forgiveness of their sins according to the Father’s infinite grace, which he provided for them because of the exercise of His wisdom resulting in the manifestation of His insight. Notice that as in Ephesians 1:8, the wisdom of God is mentioned in Ephesians 3:10 in relation to the church. In Ephesians 1:9-10, Paul then asserts that the Father did this by revealing the mystery of His will for the benefit of the church and this was for the dispensation which brings to completion the various periods of history, namely the millennial reign of Christ! 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, 2024 William E. Wenstrom, Jr. Bible Ministries 76 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 are members of 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) Notice, in this intercessory prayer, Paul asserts that the Father’s omnipotence raised His Son from the dead and seated Him at His right hand in the heavenlies 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. These sovereign rulers and authorities are a refence to Satan and the members of His government. Then, the apostle Paul asserts that the Father also caused each and every animate and inanimate object to be placed in subjection under His Son’s feet. Correspondingly, He gave His Son as a gift as head over each and every animate and inanimate object “for the benefit of the church, which are uniquely members of His Son’s body!” Therefore, in Ephesians 3:10, the hina (ἵνα) clause must indicate “the result of” or “the consequence of” rather than “the intention of” of the Father bestowing upon Paul the unmerited blessing of serving the gospel because this stewardship was intended to benefit the Gentile Christian community rather than Satan’s kingdom. This clause is actually presenting the actual outcome or result of Paul receiving this ministry. Thus, it is asserting that the multifaceted wisdom of God was made known to Satan and the members of his kingdom through the members of the church. The latter as we have noted is composed of Jewish and Gentile church age believers who constitute the new humanity, which will dispossess Satan and the members of his kingdom as rulers over the earth at the Second Advent of Jesus Christ. The church age believer’s union and identification with Jesus Christ in His crucifixion, death, burial, resurrection and session at the Father’s right hand is extremely important because it is related to the Father’s purpose in restoring the human race to rulership over the earth. By seating His Son, Jesus Christ and His bride the church at His right hand and placing every animate and inanimate object under their authority, the Father restored humanity to its original position, namely 2024 William E. Wenstrom, Jr. Bible Ministries 77 rulership over the earth. This restoration of humanity to rulership over the earth is prophesied about in Daniel 7:14. Also, the title deed to the earth that is mentioned in Revelation 5 is related to the rulership of the earth. In this chapter, this title deed to the earth was sealed with seven seals, which no one moral rational creature in creation was able to open except Jesus Christ. Genesis 1:26-30, Psalm 8 and Hebrews 2:7-8 teach that mankind was designed to rule over the works of God’s creation. Adam was created and designed in the image and likeness of God in order that he might exercise sovereign authority over all creation. So Adam was created and designed in the image and likeness of God in order that he might exercise sovereign authority over all creation (Psalm 8). However, the rulership of the creation was lost by Adam and the Woman in the Garden of Eden when they disobeyed the Lord’s prohibition to not eat from the tree of the knowledge of good and evil (Genesis 3). Satan usurped the rulership of the first Adam over the earth when he deceived the woman into disobeying the Lord’s prohibition to not eat from the tree of the knowledge of good and evil and getting Adam to do so as well. However, the Last Adam, the God-Man, the Lord Jesus Christ has regained that rulership over the earth with His obedience to the Father’s will in going to the cross in order to suffer the wrath of God as a substitute for all of sinful humanity (Rom. 5:12-21; Hebrews 2:6-9). That Satan is the temporary authority over the earth is indicated in that 2 Corinthians 4:4 says that he is the “god of this world.” The Lord Jesus Christ’s death on the cross gained the rulership of the earth back for mankind according to Philippians 2:5-11 and Hebrews 2:9. In Hebrews 2:6-8a, we have the record of God’s purpose for mankind decreed whereas in Hebrews 2:8, we have this purpose delayed due to the Fall and in Hebrews 2:9, 14 and 17 we have this purpose accomplished through the Lord Jesus Christ. Verse 8 teaches that all things are not in subjection to the members of human race. However, verse 9 does asserts that Jesus was crowned with glory and honor as a result of His substitutionary spiritual and physical deaths on the cross. Now, the church is the bride of Christ according to Ephesians 5:32. So therefore, a comparison of Ephesians 5:32 with Ephesians 2:6, and Colossians 3:1-4 implies that the Lord Jesus Christ and His bride, the church will restore humanity to its rightful place as rulers of the earth. In other words, the mystery of the Father’s will is tied to the millennial reign of Christ because it reveals that the church will be the bride of His Son and together the two will restore humanity to rulership over the earth. The church’s union and identification with Christ in His crucifixion, death, burial, resurrection and session at the Father’s right hand is the means by which the Father is providing a bride for His Son and restoring the human race to rulership over the earth. Therefore, Paul is communicating to the recipients of the Ephesian 2024 William E. Wenstrom, Jr. Bible Ministries 78 epistle, who we noted were Gentile Christians living in the various cities and towns throughout the Roman province of Asia, that they and Jewish Christians like himself have victory over Satan and his armies. The first reason for this is that they are 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 at justification. The second reason is that Jesus Christ and His bride, the church will dispossess Satan and his armies at His Second Advent, which will establish the millennial reign of Christ. During which time, the church will reign with Him. Now, as was the case when the word appeared in Ephesians 1:8 and 17, the noun sophia (σοφία) here in Ephesians 3:10 refers to the wisdom of God. However, in Ephesians 3:10, it is speaking specifically of God’s wisdom as manifested through the baptism of the Spirit which united Jewish and Gentile church age believers with His Son, Jesus Christ and identified them with His Son’s crucifixion, death, burial, resurrection and session at His right hand. The noun sophia (σοφία) is modified by the noun theos (θεός), which refers to the Father which is indicated by the articular construction of the noun, which in the New Testament commonly signifies the Father unless otherwise indicated by the context. Furthermore, in every instance in which the word has appeared in this epistle up to this point in the Ephesian letter, the Father is this word’s referent (1:1, 2, 3, 17, 2:4, 8, 10, 16, 19, 22, 3:2, 7, 9). As was the case in Ephesians 3:9, this word theos (θεός) here in Ephesians 3:10 contains the figure of metonymy which means that God the Father is put for the manifestation of His will. This is supported by the fact that the church as composed of both Jewish and Gentile believers manifests the will of the Father in eternity past according to Ephesians 3:9. This interpretation is supported 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 3:9 indicating that it retains the same meaning and referent here in Ephesians 3:10. The noun theos (θεός) functions as a genitive of production, which means that it produces the noun to which it stands related, which is sophia (σοφία). Therefore, this construction indicates that this wisdom is “produced by” the manifestation of the will of God (the Father).” The wisdom of God is a transcendent wisdom because it is based upon His omniscience and is His unique ability to devise a perfect plan to accomplish His goal to glorify Himself. The word speaks of the function or exercise of God’s ability to perfectly execute His plan of salvation and as a result glorify Himself. The Father’s wisdom is transcendent because it is beyond both angelic and human comprehension. The wisdom of God was manifested through the crucifixion, death, burial, resurrection and session of Jesus Christ at the right hand of the Father which 2024 William E. Wenstrom, Jr. Bible Ministries 79 provided eternal salvation for all of sinful humanity. The wisdom of God is also expressed through the gospel of Jesus Christ, which presents God’s provision of eternal salvation for the entire human race through the death and resurrection of Jesus Christ. It is revealed by the Spirit’s teaching in the New Testament. The church age believer receives divine wisdom by exercising faith in the Spirit inspired teaching of the New Testament, which is divine revelation. In 1 Corinthians 1:18-31, the apostle Paul condemns the wisdom of the cosmic system, teaching that the wisdom of God as revealed in the gospel of Jesus Christ is superior and has made foolish the wisdom of the cosmic system. In 1 Corinthians 1:17-31, Paul attacks the self-confidence of the Greeks, who boast of their human wisdom, which is cosmic viewpoint (1 Co. 1:29; cf. 1 Co. 3:21). He rejects human wisdom and boasts in the wisdom he received from the Lord through the Spirit. In Colossians 2:3, Paul teaches that God’s wisdom resides in the mind and thinking of Christ, which appears in the written Word of God. In Colossians 3:16, he teaches that the believer acquires the wisdom of God by letting the Word of Christ richly dwell in his soul, which gives him the capacity to glorify God in whatever circumstance or relationship in life. James 3:17 describes wisdom as being pure, peaceable, gentle, reasonable, full of mercy and good fruits, unwavering, without hypocrisy. In Ephesians 1:8, Paul asserts that the Father provide His grace in abundance for the benefit of the church because of the exercise of His wisdom, which resulted in the manifestation of His insight. Then, in Ephesians 1:17, the apostle asserts that he made it his habit of occupying himself in prayer and asked that the Father would cause each member of the Gentile Christian community in the Roman province of Asia, who were the recipients of this epistle, to receive divine wisdom, specifically, divine revelatory wisdom provided by the one and only Spirit with respect to an experiential knowledge of Himself. In this passage, the wisdom of God is a transcendent wisdom because it is based upon His omniscience and is His unique ability to devise a perfect plan to accomplish His goal to glorify Himself. The word speaks of the function or exercise of God’s ability to perfectly execute His plan of salvation and as a result glorify Himself. The Father’s wisdom is transcendent because it is beyond both angelic and human comprehension. The wisdom of God was manifested through the crucifixion, death, burial, resurrection and session of Jesus Christ at the right hand of the Father which provided eternal salvation for all of sinful humanity. The wisdom of God is also expressed through the gospel of Jesus Christ, which presents God’s provision of eternal salvation for the entire human race through the death and resurrection of Jesus Christ. It is revealed by the Spirit’s teaching in the New Testament. The church age believer receives divine wisdom by exercising faith in the Spirit inspired teaching of the New Testament, which is divine revelation. Now, we see that in 2024 William E. Wenstrom, Jr. Bible Ministries 80 Ephesians 3:1-12, the apostle Paul teaches that the multi-faceted wisdom of God is being made known through the church to the “rulers” and “authorities,” which are a reference to Satan and the members of His kingdom. The noun sophia (σοφία) is modified by the adjective polypoikilos (πολυποίκιλος), which appears only here in the Greek New Testament and describes God the Father’s wisdom as being multifaceted or having many facets or aspects. In context, it is used in relation to the content of the incomparable mystery, which is produced by the church age believer’s union and identification with Christ (Eph. 3:4). That this mystery is incomparable is indicated by the articular construction of the noun mustērion (μυστήριον), which appears in Ephesians 3:4 and is monadic, which means that this mystery is “unique” or “one of a kind” because the content of this mystery is that 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. Thus, this mystery is unique because never before in history were Gentile believers on equal footing with Jewish believers. The content of this incomparable mystery or the mystery doctrine asserts that that the members of the Gentile Christian community are fellow heirs as well as fellow members of the body of Christ likewise fellow partakers of the Messiah promise with the members of the Jewish Christian community because of justification by faith in and union and identification with Christ Jesus (Eph. 3:6). Therefore, when Paul speaks of God’s wisdom here in Ephesians 3:10, it is inextricably tied to the content of this incomparable mystery, which is produced by the church age believer’s union and identification with Jesus Christ. Thus, when Paul employs the adjective polypoikilos (πολυποίκιλος), “multifaceted,” he is using it to describe this mystery doctrine for the church age as manifesting the wisdom of God the Father and according to Ephesians 3:10, it manifests the will of the Father. Thus, Paul describes this mystery as “multifaceted” because it is another manifestation of the complexity of the Father’s plan for the human race and another change in the manner in which He deals with the human race. Specifically, this mystery is “multifaceted” because it is a manifestation of one of many progressions in which the Father deals with the human race and His plan for it. When God created Adam and Eve, He made them the rulers of the earth (cf. Gen. 1:26-27). He placed them in a garden and gave them one prohibition, namely they were never to eat from the tree of the knowledge of good and evil. Satan entered the picture and deceived Eve and she disobeyed the Lord God by eating from the tree of the knowledge of good and evil. Adam was not deceived and ate as well from the tree, knowing full well, he was not to eat the fruit from this tree. From this moment, Satan became the temporary god of the earth (2 Cor. 4:4) and the human race was under his authority (1 John 5:19). Also, from this moment on, God dealt with these 2024 William E. Wenstrom, Jr. Bible Ministries 81 two and the descendants, the human race according to His grace policy towards the human race. Lastly, from this point on, the Father began to carry out His plan to restore the human race over the works of His hands. When the human race became corrupted during the antediluvian period, God determined to judge unrepentant, unregenerate members of the human race with a world-wide flood. However, He turned to Noah to continue his plan to restore the human race as rulers over the earth. After the flood, the unregenerate members of the human race under the leadership of Nimrod rebelled against God by building the tower of Babel. The Lord promptly dealt with this rebellion by confusing their language so that they could not communicate with each other through language. This resulted in the human race doing what the Lord wanted them to do in the first place, namely, to populate the earth. Then, began to manifest His plan to restore humanity as rulers over the earth and remove Satan and the members of his kingdom by calling Abraham who was followed by his son, Isaac and grandson, Jacob whose twelve sons became the progenitors of the nation of Israel. The Father used Joseph the son of Jacob to rescue his family from a world-wide famine since this Messiah and future ruler of the earth would descend from this family. Joseph was sold into slavery by his brothers and ended up in Egypt and became the prime minister over Egypt. He delivered his family from this famine. For over four hundred years, the family of Jacob lived in Egypt according to prophecy the Lord gave Abraham in Genesis 15. They were eventually enslaved by the Egyptians. God then turned to Moses to lead the nation out of the bondage of slavery to Pharaoh and Egypt. Joshua followed Moses and led the nation as it dispossessed the unrepentant, unregenerate inhabitants of the land of Canaan. Next, God raised up Samuel to prepare the nation for the kings that would reign over her. Saul was the first who God removed because of his unrepentant, sinful behavior and replaced him with a man after his own heart, David. The latter received the promise that a descendant of his would reign forever over the nation as king. Solomon followed and like Saul went into apostasy which led to the divided period of the kingdom of Israel. The northern and southern kingdoms were disciplined by God for their unrepentant, sinful behavior. God used the Assyrian empire as His instrument to judge the former and used the Babylonian empire as His instrument to discipline the latter. The northern kingdom never returned to the land of Canaan but only the southern kingdom returned to the land of promise under the leadership of the prophets Haggai, Zechariah and Zerubbabel, the governor of Judah and Jehozadak, the high priest. These rebuilt the temple in Jerusalem but Nehemiah returned to rebuild the walls of Jerusalem. Next, the Father sent His Son into the world to become a human being to destroy the works of the devil, redeem and reconcile all of sinful humanity to Himself and propitiate His holiness through His Son’s crucifixion, death, burial, resurrection and 2024 William E. Wenstrom, Jr. Bible Ministries 82 session at His right hand. These events in the life of Christ was the first step in restoring the human race as rulers over the earth and thus dispossessing Satan and the members of His kingdom. The next step began on the day of Pentecost in June of 33 A.D. when seated at the Father’s right hand, His Son, Jesus Christ sent the Spirit in fulfillment of not only Old Testament promises but also His own personal promise to do so (Ezek. 36:37; John 7:37-39; Acts 1:8). The sending of the Spirit resulted in the baptism of the Spirit, which first took place among the disciples of Jesus who were of course, Jewish (Acts 2). This was the beginning of the church age, which was not known to Old Testament saints. Then, remarkably in the view of these regenerate Jewish believers of Jesus, Gentiles who trusted in Jesus of Nazareth as Savior also experienced the baptism of the Spirit (Acts 10). The baptism of the Spirit placed these Jewish and Gentile church age believers in union with last Adam, Jesus Christ and identified them with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. It also resulted in Gentile and Jewish church age believers being fellow heirs with each other, fellow members of the body of Christ, and fellow partakers of the Messianic promise. The church age ends with the rapture which is the resurrection of the church (John 14:1-3; 1 Cor. 15:50-58; 1 Thess. 4:13-18; Phil. 3:20-21; 1 John 3:1-3). The rapture triggers the appearance of Antichrist according to 2 Thessalonians 2:1-12 who begins the seventieth week of Daniel by making a treaty with the nation of Israel. The seventieth week concludes with the Second Advent of Jesus Christ who returns to earth with elect angels, Old Testament saints in resurrection bodies, tribulational martyrs in resurrection bodies and His bride, the church. The purpose of which return is to not only destroy the Antichrist, the false prophet and the tribulation armies but also to imprison Satan and his fellow evil spirits for a thousand years, and which thousand years will mark the millennial reign of Jesus Christ. Finally, the Father’s plan to restore mankind as the rulers over the works of His hands will be completed. Thus, we can understand why Paul in Ephesians 3:10 describes the Father’s wisdom in making Gentile and Jewish church age believers as fellow heirs with each other, fellow members of the body of Christ, and fellow partakers of the Messianic promise as “multifaceted.” It is such because it is a manifestation of the Father’s plan to restore the human race as rulers of planet earth, which has many facets and has progressed throughout human history in a variety of ways. Now, in Ephesians 3:10, the verb gnōrizō (γνωρίζω) means “to disclose, to make something known to others, to cause a particular thing to be known to others” since the word pertains to causing information to become known to others. Specifically, this word speaks of the act of the Father revealing His wisdom and sovereign will, which are related to His plan to restore the human race as rulers of planet earth. The 2024 William E. Wenstrom, Jr. Bible Ministries 83 recipients of this revelation are identified by the nouns archē (ἀρχή), “sovereign rulers” and exousia (ἐξουσία), “governmental authorities.” As was the case in Ephesians 1:21, the noun archē (ἀρχή) here in Ephesians 3:10, means “sovereign ruler” since it pertains to any human or angelic being besides God who act in a sovereign ruling or commanding capacity. It refers to any human or angelic governmental rulers who possess sovereignty over nations in the human and angelic realms. However, unlike Ephesians 1:21, the word here in Ephesians 3:10 is in the plural. The articular construction of this word is generic which serves to distinguishes these sovereign governmental authorities in Satan’s kingdom from other evil spirits in his kingdom. Also, as was the case in Ephesians 1:21, the noun exousia (ἐξουσία) here in Ephesians 3:10 means “governmental authority” since the word pertains to a person’s authority to rule. However, unlike Ephesians 1:21, the word here in Ephesians 3:10 is also in the plural. It is used in relation to the authority to rule of both human and angelic governmental rulers who are subordinate to the archē (ἀρχή), “sovereign rulers.” The articular construction of this word is also generic which not only serves to distinguish these governmental authorities in Satan’s kingdom from those who are sovereign rulers in his kingdom but also to distinguish these governmental authorities in Satan’s kingdom from other evil spirits in his kingdom. As was the case in Ephesians 1:3 and 20, the articular dative neuter plural form of the adjective epouranios (ἐπουράνιος) here in Ephesians 3:10 refers to the first, second and third heavens. This word is the object of the preposition en (ἐν), which functions here as a marker of location, which means that the word’s object is marking the first, second and third heavens as the location in which these sovereign rulers and governmental authorities in Satan’s government reside or exercise authority. The nouns archē (ἀρχή), “sovereign rulers” and exousia (ἐξουσία), “governmental authorities” are evil spirits who belong to Satan’s kingdom rather than elect angels of God. This is indicated by the fact that in Ephesians 2:2, the apostle Paul employs these two words in order to describe Satan. The noun archē (ἀρχή) describes him as the “the sovereign ruler” of the cosmic world system while the noun exousia (ἐξουσία) describes him as “the governmental ruler” of this cosmic world system. The noun archōn (ἄρχων) expresses the idea that Satan possesses sovereign authority delegated to him by God over all of unregenerate humanity and the resources of planet earth as a result of the fall of Adam and Eve. The noun exousia (ἐξουσία) is used in relation to Satan’s sovereign governmental authority over all of unregenerate humanity and the resources of planet earth. Furthermore, this interpretation is also indicated by the fact that the Father makes known to them His multifaceted wisdom “indirectly” through the church rather than directly or in other words, direct communication with them. This manifestation of 2024 William E. Wenstrom, Jr. Bible Ministries 84 His multifaceted wisdom through the church was a mystery and hidden from those living in previous dispensations including both elect and non-elect angels. Why would God want to conceal from His own elect angels this mystery when they serve him by waging war against Satan and his fellow evil spirits (cf. Dan. 10; Rev. 12:7-9)? He wouldn’t conceal from His angels. However, it is common sense that He would conceal this information about His will for the church because His kingdom is waging war against Satan’s kingdom at the present time. In fact, ever since the fall of Adam and Eve this war has been raging in the cosmos. In Ephesians 6:10-19, Paul asserts that Satan’s kingdom wages war against the church. In fact, as was the case in Ephesians 3:10, both the nouns archē (ἀρχή) and exousia (ἐξουσία) are by the apostle in Ephesians 6:12 to describe those evil spirits in Satan’s military who possess authority delegated to them by Satan. The words also appear in the same order as they do in Ephesians 3:10. As is the case in Ephesians 3:10, the noun archōn (ἄρχων) in Ephesians 6:12 refers to the highest rank of angels in the Satanic order of battle and hold positions of authority (“thrones”) in the Satanic kingdom and are subordinate to only Satan himself. As was the case in Ephesians 3:10, the noun exousia (ἐξουσία) in Ephesians 6:12 refers to the rank of fallen angels who have been given by Satan “dominions” and are subordinate only to the arche, “rulers” and Satan himself. So therefore, for these two reasons, these “sovereign rulers” and “governmental authorities” in Ephesians 3:10 must belong to Satan’s kingdom rather than the elect angels of God. Now, as was the case in Ephesians 1:22, the articular genitive feminine singular form of the noun ekklēsia (ἐκκλησία) here in Ephesians 3:10 means “the church” and 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. In other words, the word refers to the totality of Christians who lived during the church age. This word contains the figure of metonymy, which means that the church is put for the races which compose the church. In other words, this figure indicates that the church is put for Jewish and Gentile believers, which compose the church and form the new humanity, which will dispossess Satan and the members of his kingdom at the Second Advent of Jesus Christ. This interpretation is indicated by the fact that the content of the mystery, which Paul proclaimed to the Gentile Christian community gave them enlightenment concerning this mystery, reveals that Satan and the sovereign rulers and governmental authorities under his authority will be dispossessed by the church, which is under the authority of Jesus Christ. As we noted, the content of this mystery is that Gentile and Jewish church age believers are fellow heirs as well as fellow 2024 William E. Wenstrom, Jr. Bible Ministries 85 members of the body of Christ likewise fellow partakers of the Messianic promise because of justification by faith in and union and identification with Christ Jesus. This word ekklēsia (ἐκκλησία) is the object of the preposition dia (διά), which functions as a marker of agency, which indicates that Jewish and Gentile Christian communities, which compose the church, are the agency which the Father employs to make known His multifaceted wisdom produced by the manifestation of His will to the sovereign rulers and governmental authorities belonging to Satan’s government. In Ephesians 3:10, the verb gnōrizō (γνωρίζω) is modified by the adverb of time nun (νῦν), which indicates that the multifaceted wisdom produced by the manifestation of the Father’s will through the church being made known to the sovereign rulers and governmental authorities belonging to Satan’s kingdom takes place simultaneously with the dispensation of the church age. It also stands in marked contrast with the prepositional phrase apo tōn aiōnōn (ἀπὸ τῶν αἰώνων), “from previous ages,” which appears in Ephesians 3:9. The latter refers to the period of time beginning with the creation of the time, matter, space continuum and continuing throughout human history up to the church age. Therefore, the prepositional phrase apo tōn aiōnōn (ἀπὸ τῶν αἰώνων), “from previous ages” and the adverb of time nun (νῦν), “now” present a contrast between the church age dispensation and the dispensations, which took place before it. Ephesians 3:11 is composed of the prepositional phrase kata prothesin tōn aiōnōn (κατὰ πρόθεσιν τῶν αἰώνων), “the eternal predetermined plan,” which modifies the result clause in Ephesians 3:10. The latter asserts that the multifaceted wisdom produced by the manifestation of the will of God (the Father) was made known to the sovereign rulers and governmental authorities in the heavenlies through the members of the church. This prepositional phrase is modified by the relative pronoun clause hēn epoiēsen en tō Christō Iēsou tō kyriō hēmōn (ἣν ἐποίησεν ἐν τῷ Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν), “which He caused to be accomplished by means of our faith in and union and identification with the one and only Christ, who is Jesus, who is the one and only Lord ruling over each and every one of us as a corporate unit.” As we noted in our exegesis of this verse, the noun prothesis (πρόθεσις), “predetermined plan” pertains to that which is planned or purposed in advance. Thus, as was the case in Ephesians 1:11, the word here in Ephesians 3:11 refers to the “predetermined plan” of God the Father. We also noted that this word is modified by the articular genitive masculine plural form of the noun aiōn (αἰών), “eternal” which speaks of an exceedingly long or indefinite period of time from an assumed beginning up to the present. Literally, the word means “ages” and speaks of the period prior to the Father creating through His Son, Jesus Christ the time, matter, space continuum. Thus, it pertains to eternity past. 2024 William E. Wenstrom, Jr. Bible Ministries 86 This word is in the genitive case and can be interpreted in a variety of ways. First, it can be interpreted as functioning as a genitive of source, which takes place when the genitive substantive is the source from which the head noun derives or depends. Therefore, this interpretation would indicate that the Father’s plan “originates from” before the ages began. Secondly, it can also be interpreted as an objective genitive, which takes place when the genitive substantive receives the action implicit in the head noun. Therefore, this would indicate that the ages receive the action of the Father devising a plan before the ages began. However, this author believes that the noun aiōn (αἰών) functions as an attributive genitive, which functions like an adjective but more emphatically expressing the eternal quality of the predetermined plan of the Father because it is actually a Hebraism in which the genitive functions as an adjective and is thus equivalent to the noun aiōnios (αἰώνιος), “eternal.” Clinton Arnold writes “The plural ‘of the ages’ (τῶν αἰώνων) is an idiomatic Hebrew expression that simply means ‘eternal’ and would thus be similar in use to the adjective (αἰώνιος). 10 It modifies the word ‘purpose’ (πρόθεσις) to once again bring out that this is a plan God had before he made the heavens and the earth.” 11 We also noted in our exegesis that the noun prothesis (πρόθεσις) is the object of the preposition kata (κατά), which functions as a marker of correspondence to a particular standard or policy. As we also noted earlier, this prepositional phrase is modifying the result clause in Ephesians 3:10, which asserts that the multifaceted wisdom produced by the manifestation of will of God (the Father) was made known to the sovereign rulers and governmental authorities in the heavenlies through the members of the church. Therefore, this prepositional phrase kata prothesin tōn aiōnōn (κατὰ πρόθεσιν τῶν αἰώνων), “the eternal predetermined plan” in Ephesians 3:11 indicates that the multifaceted wisdom produced by the manifestation of will of God (the Father) was made known to the sovereign rulers and governmental authorities in the heavenlies through the members of the church “according to” or “in conformity with” the Father’s “eternal predetermined plan.” The referent of the accusative feminine singular form of the relative pronoun hos (ὅς), “which” is the accusative feminine singular form of the noun prothesis (πρόθεσις), “predetermined plan.” This is indicated by the fact that they agree in case (accusative), gender (feminine), and number (singular). The third person singular aorist active indicative conjugation of the verb poieō (ποιέω) is expressing the idea that the Father “caused” His eternal predetermined plan “to be accomplished” in the sense that He caused it to be carried out fully by means of the church age believer’s faith in the Lord Jesus Christ at justification and union and identification with Him through the baptism of the Spirit at justification. 10 11 BDF §141 (1). Arnold, C. E. (2010). Ephesians (p. 198). Zondervan. 2024 William E. Wenstrom, Jr. Bible Ministries 87 Benjamin Merkle writes “This vb. can refer to: 1. The conception of the plan. In this case ἐποίησεν is used in combination with the noun πρόθεσιν as a periphrasis for a simple vb. (BDAG 839d). Consequently, the idea is not the actual working out of this plan but rather the formation of this plan before time began. The KJ V (“purposed”), HCSB (“made”), and NJB (“had formed”) all favor this interpretation (as do Best 328; Bruce 322; Larkin 56). 2.* The accomplishment of the plan. This interpretation is favored by most EV V, incl. the ES V/RSV (“realized”), NASB/NLT/NRSV (“carried out”), and NE T/NIV/NKJV (“accomplished”) and by most commentators (Arnol d 198; Barth 1:346–47; Hoehner 463–64; Lincoln 189; O’Brien 248–49; Thielman 218). This view is preferable for the following reasons. (1) It better fits the context. In 3:9–10 Paul has been explaining how God’s wisdom has been made known through the church to the ruler and authorities. In 3:12 he will explain how believers now have access into God’s presence with boldness and confidence. (2) The mention of the Messiah’s lordship suggests that God’s plan has now been executed. (3) The parallel expression in 1:11 involves God achieving his purpose. (4) Other uses of ποιέω are used to convey the idea of accomplishment (cf. 2:3, 14–15; 3:20; 6:6, 8–9). When ποιέω is used periphrastically, it is found in the mid. voice rather than the act. (cf. 1:16; 4:16).” 12 vb. verb vb. verb BDAG A Greek-English Lexicon of the New Testament and Other Early Christian Literature, rev. and ed. F. W. Danker (Chicago/London: University of Chicago, 2000), based on W. Bauer’s Griechisch-deutsches Wörterbuch (6th ed.) and on previous English ed. W. F. Arndt, F. W. Gingrich, and F. W. Danker d Upper halves of the right-hand column KJV King James Version (= “Authorized Version”) (1611) HCSB Holman Christian Standard Bible (2009) NJB New Jerusalem Bible (1985) Best E. Best, Ephesians, ICC (London: T&T Clark, 1998) Bruce F. F. Bruce, The Epistles to the Colossians, to Philemon, and to the Ephesians, NICNT (Grand Rapids: Eerdmans, 1984) Larkin W. J. Larkin, Ephesians: A Handbook on the Greek Text (Waco, TX: Baylor University Press, 2009) * indicates the reading of the original hand of a manuscript as opposed to subsequent correctors of the manuscript, or in the “For Further Study” bibliographies, indicates a discussion of the particular topic that is recommended as a useful introduction to the issues involved EVV English versions of the Bible incl. including ESV English Standard Version (2011) RSV Revised Standard Version (1952) NASB New American Standard Bible (1995) NLT New Living Translation of the Bible (1996) NRSV New Revised Standard Version (1990) NET New English Translation Bible (2005) NIV New International Version (2011) NKJV New King James Version Arnold C. E. Arnold, Ephesians, ZECNT (Grand Rapids: Zondervan, 2010) Barth M. Barth, Ephesians 1–3, AB (Garden City, NY: Doubleday, 1974) and Ephesians 4–6, AB (Garden City, NY: Doubleday, 1974) Hoehner H. W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids: Baker, 2002) Lincoln A. T. Lincoln, Ephesians, WBC (Dallas: Word, 1990) O’Brien P. T. O’Brien, The Letter to the Ephesians, PNTC (Grand Rapids: Eerdmans; Leicester: Apollos, 1999) Thielman F. Thielman, Ephesians, BECNT (Grand Rapids: Baker, 2010) cf. is used to direct the reader to: (1) a similar or relevant biblical passage, or (2) a view similar to but not identical with the view just expressed, or (3) a general treatment of the point under consideration in one or more of the grammars, commentaries, or dictionaries. mid. middle act. active (voice) cf. is used to direct the reader to: (1) a similar or relevant biblical passage, or (2) a view similar to but not identical with the view just expressed, or (3) a general treatment of the point under consideration in one or more of the grammars, commentaries, or dictionaries. 12 Merkle, B. L. (2016). Ephesians (A. J. Köstenberger & R. W. Yarbrough, Eds.; pp. 96–97). B&H Academic. 2024 William E. Wenstrom, Jr. Bible Ministries 88 Andrew Lincoln writes “There is a further question of meaning in regard to the use of the verb ποιεῖν with πρόθεσιν. It could mean either to conceive or achieve a purpose. Some prefer the former, claiming that this would be more in line with the thought about the ultimate origins of the making known of the mystery in 1:9 and that one would expect a stronger term if the notion of achievement were in view. On this interpretation, Christ Jesus our Lord is understood as the preexistent mediator of the divine purpose (cf. Abbott, 90; J. A. Robinson, 171–172; Schmid, Epheserbrief; 232–33; Schlier, 157; Gaugler, 146; Gnilka, 177; Ernst, 334; Caragounis, Mysterion, 110; Mussner, 106). But the meaning of achievement or accomplishment seems to suit the context in this passage better, where the making known of the mystery has been described as realized through the existence of the Church, and where what follows will speak of that which has been accomplished in terms of access. The mention of Christ’s lordship suggests the execution of God’s purpose. κατὰ πρόθεσιν is connected with accomplishment in its earlier use in 1:11 (“according to the purpose of him who carries out all things …”). The usage of ποιεῖν elsewhere in Ephesians also supports this latter interpretation. In 2:3 ποιοῦντες τὰ θελήματα means ‘carrying out the wishes,’ and where there are periphrastic formulations with ποιεῖν, as in 1:16 and 4:16, they take the middle rather than the active form of the verb (cf. also Meyer, 170–71; Westcott, 49; Beare, 673; Barth, 346–47; Caird, 67; Mitton, 128; Schnackenburg, 143).”13 Peter O’Brien writes “The expression used here, (lit.) ‘the eternal purpose which he made,’ has been understood by many to refer to the original formation of God’s plan, that is, his decision taken in eternity. However, on contextual grounds it seems preferable to understand it of the accomplishment of God’s purpose (so RS V, NE B, NIV). In the revelation schema of vv. 9 and 10, God’s wisdom has been made known through the church to the rulers and authorities, while in v.12 access into God’s presence with freedom and confidence has already been won. The mention of Christ’s lordship suggests the fulfilment of the divine plan, not simply its formation, while the parallel expression at 1:11 has to do with God’s achieving ‘his purpose’. Other instances of the verb ‘do’ in Ephesians support the notion of accomplishment here.14 And because God’s overarching purpose has been fulfilled in Christ, its final outworking is certain.” 15 Harold Hoehner writes “There are two interpretations of this relative clause, depending on how one renders the verb ἐποίησεν. First, the verb can have the idea 13 Lincoln, A. T. (1990). Ephesians (Vol. 42, p. 189). Word, Incorporated. lit. literally RSV Revised Standard Version NEB New English Bible NIV New International Version 14 It has been claimed that a stronger verb than ποιέω (‘do’) was needed to signify the achievement of God’s purpose. However, ποιοῦντες τὰ θελήματα at 2:3 means ‘carrying out the wishes’, while this verb is employed powerfully elsewhere in Ephesians by Paul at 2:14, 15; 3:20. Cf. Meyer, 170, 171; Schnackenburg, 141; and Lincoln, 189. 15 O’Brien, P. T. (1999). The letter to the Ephesians (pp. 248–249). W.B. Eerdmans Publishing Co. 2024 William E. Wenstrom, Jr. Bible Ministries 89 ‘to conceive, form’ and could be rendered ‘according to the eternal purpose which he planned or resolved in Christ Jesus our Lord’ (NASB, JB, NJB). 16 The verb is so used in Mark 3:6 and 15:1. It suggests that in eternity past God conceived his purpose in the person of Christ. Hence, God’s purpose is not cold and impersonal but focused in Christ. Second, the verb can mean ‘to accomplish, achieve’ and may be rendered ‘according to the eternal purpose which he accomplished in Christ Jesus our Lord’ (RSV, NEB, TEV, NEB, TEV, NIV, NRSV). 17 The verb is so used in Eph 2:3 as well as in Matt 21:31 and John 6:38. This interpretation indicates that God’s purpose was brought to fulfillment in Christ Jesus’ death. Thus, it is not the conception of the plan in Christ but the achievement of the plan in Christ’s death. This view is preferred because: (1) it makes better sense of the tense of the verb, otherwise, a present or perfect tense would be expected; (2) the use of the active verb (ποιέω) rather than a middle (as in 1:16 and 4:16) indicates that the plan is not being formed but has been accomplished; 18 (3) the use of ποιέω, in the active form elsewhere in Ephesians (2:3, 14, 15; 3:20; 6:6, 8, 9), has the idea of achieving or accomplishing; (4) the inclusion of believing Jews and Gentiles into one body was, in fact, accomplished by Christ’s death; and (5) the use of Christ’s historical name points to his plan already having been accomplished in Christ historically. 19Therefore, God’s purpose has been accomplished in Christ and that is the basis of the formation of the church, the mystery made known to all mankind and to the angelic leaders.”20 Clinton Arnold writes “The overt emphasis in this context on fulfillment indicates that we should take the principal verb (ἐποίησεν) in the sense of ‘accomplished,’ ‘realized,’ or ‘achieved’ (so most of the contemporary translations, e.g., ESV, TNIV, NIV, NLT, NASB, NRSV) rather than in the sense of “conceived” or “purposed” (so most of the older versions, e.g., KJV, ERV, ASV, Tyndale). The idea here is not that God thought up this plan, but that he had this plan in mind before he created humanity and is now bringing it to realization. Jesus Christ is the central figure in the fulfillment of God’s plan. He has been exalted to the right hand of God, a position of power and authority, and will completely realize God’s plan that will lead to the summing up of everything in heaven and on earth (1:10). For the hostile principalities and powers, this will entail their ultimate subjugation.” 21 As was the case in Ephesians 1:1, 2, 3, 5, 10, 12, 17, 20, 2:5, 6, 7, 10, 12, 13, 20, 3:1, 4, 6, and 8 the proper name Christos (Χριστός), “the one and only Christ” here in Ephesians 3:11 emphasizes that Jesus of Nazareth, the incarnate Son of God 16 Calvin, 164; Bengel, 4:84; Harless, 301–2; Alford, 3:107; Ellicott, 65; Abbott, 90; Robinson, 172; Schlier, 157–58; Gaugler, 146; Hendriksen, 160–61; Gnilka, 177; Bruce, 318 n. 47; Best, 328; cf. Caragounis, Ephesian Mysterion, 109–10. 17 Theodoret Eph 3:10–11 (PG 82:529); Olshausen, 199–200; Eadie, 236; Moule, 92; Meyer, 170–71; Salmond, 310; Westcott, 49; Masson, 176 n. 5; Caird, 67; Mitton, 128; Barth, 346–47; Schnackenburg, 141; Lincoln, 189; O’Brien, 248. 18 Barth, 346–47. 19 Olshausen, 200. 20 21 Hoehner, H. W. (2002). Ephesians: An Exegetical Commentary (pp. 463–464). Baker Academic. Arnold, C. E. (2010). Ephesians (p. 198). Zondervan. 2024 William E. Wenstrom, Jr. Bible Ministries 90 delivered the believer from the sin nature, personal sins, the devil and his cosmic system, spiritual and physical death and eternal condemnation through His substitutionary spiritual and physical deaths and resurrection. This 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) also 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, it 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. Now, as was the case in Ephesians 1:9, 12, 2:6, 7, 10, 13, 3:6 and 3:8, the proper name Christos (Χριστός), “Christ” here in Ephesians 3:11 contains the figure of metonymy. This means that the Lord Jesus 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 his justification. The articular construction of this word also indicates that Jesus of Nazareth is the only one deserving of this name or title 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 speaks of the incomparability of Christ. The dative masculine singular form of the proper noun Iēsous (Ἰησοῦς), “who is Jesus” and refers to the human nature of the incarnate Son of God, Jesus of Nazareth. We noted it functions as a dative of simple apposition which means that it clarifies who is Christ here, namely Jesus of Nazareth since there were many in the first century who made the claim. As was the case in Ephesians 1:2, 3, 15, 17 and 2:21, the referent of the dative masculine singular form of the noun kurios (κύριος) is Jesus Christ. The word means “Lord” and indicates the following about Jesus Christ: (1) His equality with the Father and the Spirit. (2) His joint-rulership with the Father over the entire cosmos. (3) His highest ranking position as Chief Administrator in the divine government. (4) His absolute sovereign authority as Ruler over all creation and every creature. (5) His victory over the sin nature and Satan and His kingdom. 2024 William E. Wenstrom, Jr. Bible Ministries 91 In His deity, Jesus Christ is “Lord” (See Luke 20:42). However, in His human nature He received this title as a result of His obedience to the Father’s will, which called for Him to suffer a spiritual and physical death on the cross as a substitute for every member of the human race-past, present and future (See Philippians 2:5-11). The noun kurios (κύριος) emphasizes the victory that Jesus of Nazareth, who is the Christ, accomplished for the believer through His spiritual and physical deaths and resurrection. His spiritual death solved the problem of personal sins, which are produced by the sin nature through the function of human volition. His physical death solved the problem of the sin nature, which resides in the genetic structure of the human body. His resurrection guarantees the believer that he or she will receive a resurrection body at the rapture of the church, which will be immortal and minus the sin nature. The articular construction of the noun kurios (κύριος) is monadic indicating that there were many lords or masters in the world. However, in reality there was only one lord or master worthy of the namely, the God-man, Jesus Christ. The article is saying that in reality, there is only one lord or master, Jesus Christ. The noun kurios (κύριος) also functions as a dative of simple apposition which means that it clarifies who Jesus Christ is, namely He is the Lord ruling over each and every member of the body of Christ. The genitive first person plural form of the personal pronoun ego (ἐγώ), “each and every one of us as a corporate unit” not only refers to Paul and the recipients of this epistle as a corporate unit but also the word is used in a distributive sense emphasizing no exceptions. It functions as a genitive of subordination, which indicates that Paul and each and every one of the recipients of this epistle as a corporate unit or are “subordinated to” the one and only Lord, who is Jesus Christ. The proper name Christos (Χριστός), “Christ” is the object of the preposition en (ἐν), which functions here as a marker of means. Therefore, this indicates that the church age believer’s faith in Jesus Christ at justification and their union and identification with Him through the baptism of the Spirit at justification is “the means by which” the Father accomplished His eternal predetermined plan. It was not Jesus Christ’s crucifixion, death, burial, resurrection and session at the right hand of the Father which accomplished this plan but these events in our Lord’s life were the basis for this predetermined plan, which was accomplished through the justification of the church age believer. Remember, this predetermined plan is related to the mystery, which asserts that Gentile and Jewish church age believers are fellow heirs, fellow members of the body of Christ, and fellow partakers of the promise. This union between Jewish and Gentile church age believers was brought about by the faith of their in Jesus Christ at justification and their union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. 2024 William E. Wenstrom, Jr. Bible Ministries 92 The aorist tense of the verb poieō (ποιέω) is a consummative aorist, emphasizes the cessation of the act of the Father accomplishing His eternal predetermined plan by means of the church age believer’s faith in Jesus Christ at justification and union and identification with Him through the baptism of the Spirit at justification. The active voice of this verb poieō (ποιέω) is a causative active, which indicates that God the Father is the ultimate cause of accomplishing His eternal predetermined plan but was not directly involved in it. A comparison of Scripture with Scripture indicates that the Lord Jesus Christ caused the Father’s eternal predetermined plan to be accomplished by means of His crucifixion, death, burial, resurrection and session at His right hand. The work of His Son during His First Advent was the basis for Gentile church age believers being fellow heirs as well as fellow members of the body of Christ likewise fellow partakers of the Messianic promise with Jewish church age believers. This we noted manifested the multifaceted wisdom produced by the manifestation of the Father’s will. Also, at the moment of justification, the Holy Spirit placed the church age believer in union with Jesus Christ and identified them with Jesus Christ in His crucifixion, death, burial, resurrection and session at the Father’s right hand through the baptism of the Holy Spirit. Now, the noun prothesis (πρόθεσις), “predetermined plan” here in Ephesians 3:11 is a related to the election and predestination of the church age believer in eternity past by God the Father, which was according to this predetermined plan. This is indicated by a comparison of the contents of Ephesians 3:10 with the contents of the Ephesians 3:11. The former we noted asserts that the multifaceted wisdom produced by the manifestation of the will of God the Father was made known to Satan and the members of his kingdom through the members of the church. The latter we noted asserts that the Father caused His predetermined plan to be accomplished by means of the church age believer’s faith in and union and identification with the one and only Christ, who is Jesus, who is the one and only Lord ruling over each and every one of member of the church. Notice the connection or relationship between the multifaceted wisdom brought about by the manifestation of the will of the Father, which was made known to Satan and the members of his kingdom and this eternal predetermined plan, which was accomplished by means of the church age believer’s faith in the Father’s Son at justification and union and identification with Him through the baptism of the Spirit. This relationship or connection exists because of the preposition kata (κατά), which links these two assertions together. It indicates that the assertion in Ephesians 3:10 is in conformity with the contents of Ephesians 3:11. In other words, this preposition indicates that the multifaceted wisdom produced by the manifestation of will of God (the Father) was made known to the sovereign rulers and governmental authorities in the heavenlies through the members of the church “according to” or “in conformity with” the Father’s “eternal predetermined plan” for the church age believer, which 2024 William E. Wenstrom, Jr. Bible Ministries 93 involved the election of the church age believer in eternity past, and which election was accomplished by the Father when He predestinated them to adoption as His sons. In our study of Ephesians 1:3-5, we noted that the Father in eternity past elected the church age believer by predestinating them to adoption as His sons. This election was manifested in time when the Father declaring them justified through faith in His Son, Jesus Christ. Simultaneously, the Father placed them in union with His Son and identified them with His Son in His crucifixion, death, burial, resurrection and session at His right hand through the baptism of the Spirit. 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) As we noted in our study of Ephesians 1:3, this verse marks a transition in this epistle from the introduction to the preface of the letter in Ephesians 1:3-14, which marks the beginning of the body of this letter. This preface begins the first major section of the letter, which ends in Ephesians 3:21, and addresses the unity of the church positionally. We also noted that Ephesians 1:3 contains two declarative statements. The first is elliptical and the second is epexegetical and a causal clause presenting the reason for the first, which asserts that God the Father is worthy of praise in the sense that He possesses attributes which are worthy of praise. The second identifies specifically for the reader why the Father is worthy of praise and asserts that He is the one who has blessed Paul and the recipients of this epistle and all church age believers by means of each and every kind of Spirit appropriated blessing in the heavenlies in Christ. Then, Paul in Ephesians 1:4 presents the second reason why the Father is worthy of praise and asserts that He chose Paul and the recipients of the epistle in Christ and every church age believer for His own purpose before the act of creating the time, matter, space continuum in order that they would be holy and unblemished in His judgment. Therefore, a comparison of the contents of Ephesians 1:3 and 4 indicates that the Father is worthy of praise “because” He chose Paul and the recipients of this letter and all church age believers for His own purpose in Christ before the creating the time, matter, space continuum in order that they would be holy and unblemished in His judgment. 2024 William E. Wenstrom, Jr. Bible Ministries 94 The adverb kathōs (καθώς) which introduces this assertion in Ephesians 1:4 is not introducing a statement which presents the reason why God the Father has blessed Paul and the recipients of this epistle by means of each and every kind of Spirit appropriated blessing in the heavenlies in Christ. This is indicated by the fact that this statement as we noted is epexegetical in that it identifies specifically for the reader why the Father is worthy of praise. Thus, this second statement in Ephesians 1:3 is presenting the first reason why the Father is worthy of praise and Ephesians 1:4 presents the second reason. Furthermore, God the Father could not logically bless the church age believer until He first elected them and which election manifested itself in time when the Father declared the church age believer justified through faith in His one and only Son, Jesus Christ. Once, He elected them, then He could bless them. Therefore, the first reason presented in Ephesians 1:3 is expressed by the participle conjugation of the verb eulogeō (εὐλογέω), which functions as a causal participle and the second reason is marked by the adverb kathōs. The expression exelexato hēmas en autō pro katabolēs kosmou (ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου), “He (the Father) chose each and every one of us for His own purpose because of Him alone before the act of creating the time, matter, space continuum” refers to the doctrine of election. It refers to God the Father in eternity past electing those members of the human race who would be declared justified by the Father through faith in His Son Jesus Christ. He elected them in the sense that He, in His foreknowledge, which is based upon His omniscience, knew before anything was ever created, that they would believe in His Son in time. In other words, God elected them before the foundation of the world since He knew beforehand that they would accept His Son Jesus Christ as Savior in time. He elected them to the privilege of possessing an eternal relationship and fellowship with Himself and the other two members of the Trinity. The doctrine of election is never used in Scripture in relation to the unbeliever since 1 Timothy 2:4 and 2 Peter 3:9 teach that God desires all people to be saved. There are three elections to privilege in history: (1) Israel (Deut. 7:6-7; 10:15; 14:2; Isa. 14:1; 44:1; 45:4; 48:12; Isa. 65:9; Ezek. 20:5; Psa. 135:4; Acts 13:17; 15:7; Rom. 11:5, 7, 28). (2) Christ (Isa. 42:1; Matt. 12:18; Luke 9:35; 23:35; 1 Pet. 2:4-6). (3) Church (Rom. 8:30, 33; 9:24-26; 1 Cor. 1:27; Eph. 1:4, 18; 4:1, 4; Phil. 3:14; Col. 3:12, 15; 1 Thess. 1:4; 2 Thess. 2:13; 2 Tim. 1:9; 2:10; Tit. 1:1; Heb. 3:1; James 2:5; 1 Pet. 1:1, 15; 2:4, 9, 21; 3:9; 5:10, 13; 2 Pet. 1:3, 10; Rev. 17:14). As we noted in our exegesis of Ephesians 1:4, the referent of the accusative first person plural form of the personal pronoun ego (ἐγώ), “each and every one of us” is Paul and the recipients of this epistle and all church age believers. As we noted the recipients of this epistle were not only members of the Christian community in Ephesus but also members of the various Christian communities in the Roman province of Asia. This word not only speaks of Paul and the members of the 2024 William E. Wenstrom, Jr. Bible Ministries 95 Christian community and every church age believer as a corporate unit but is also used in a distributive sense emphasizing no exceptions. The latter therefore is expressing the idea that God the Father has elected “each and every one of” the recipients of this epistle and the apostle Paul or in other words, “each and every” church age believer. We also noted that the referent of the dative masculine singular form of the intensive personal pronoun autos (αὐτός), “Him alone” is Jesus Christ. It contains the figure of metonymy which means that the person of Christ is put for the church age believer’s faith in Christ and their union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father. This is indicated by the fact that in eternity past the Father in His omniscience saw that the church age believer would trust in His Son Jesus Christ as their Savior, which not only results in the Father declaring them justified but also results in the Holy Spirit identifying them with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. In other words, the Father elected them in eternity past because of the merits of the object of their faith at justification, namely, Jesus Christ and because of the merits of their union and identification with Jesus Christ through the baptism of the Spirit. Furthermore, we noted that 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, which 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. Therefore, this prepositional phrase en autō (ἐν αὐτῷ), “because of Him alone” is indicating that the election of the church age believer is non-meritorious or in other words, they didn’t earn or deserve it. They were saved by grace through faith alone in Jesus Christ according to Ephesians 2:8-9. They were elected based upon the merits of the object of their faith, Jesus Christ and which faith agrees with God’s grace policy towards sinners. In our exegesis of Ephesians 1:4, we noted that the noun kosmos (κόσμος) refers ot the time, matter, space continuum or in other words all of creation. We also noted that the noun katabolē (καταβολή) pertains to the act of creating the time, matter, space continuum or in other words, it speaks of the act of creating creation. The former we noted functions as an objective genitive, which indicates that the time, matter, space continuum receives the action of being created by the Father through 2024 William E. Wenstrom, Jr. Bible Ministries 96 His one and only Son, Jesus Christ. The latter we also noted functions as the object of the preposition pro (πρό), which functions as a temporal marker of a point of time prior to another point of time. In our context, the two points of time are the Father electing the church age believer and His creating the time, matter, space continuum through His one and only Son, Jesus Christ. Therefore, this prepositional phrase pro katabolēs kosmou (πρὸ καταβολῆς κόσμου) is expressing the idea that the Father chose the church age believer because of their faith in Christ at justification and their union and identification with Him in His crucifixion, death, burial, resurrection and session at the right hand of the Father “before the act of creating the time, matter, space continuum.” The infinitival purpose clause einai hēmas hagious kai amōmous katenōpion autou (εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ), “in order that each and every one of us would be holy as well as uncensurable in His judgment” presents the purpose for which the Father elected the church age believer before the act of creating the time, matter, space continuum. Therefore, it indicates that He elected the church age believer before the act of creating the time, matter, space continuum because of Jesus Christ “for the purpose of” them possessing the characteristics of being holy and blameless in His judgement. The adjective hagios (ἅγιος), “holy” describes Paul and the recipients of this epistle as being set apart through the baptism of the Spirit at the moment of justification in order to order serve God exclusively. The adjective amōmos (ἄμωμος), “uncensurable” describes Paul and the recipients of this epistle as being “free from official reprimand, free from censure” in the judgment of the Father. The reference to being “holy as well as uncensurable” refers to the sanctification of the believer, which is a technical theological term for the believer who has been set apart through the baptism of the Spirit at the moment of conversion in order to serve God exclusively and is accomplished in three stages: (1) Positional (2) Experiential (3) Perfective. All three stages of sanctification refer to the process of conforming the believer into the image of Jesus Christ, which is the Father’s plan from eternity past (Romans 8:28-30). Now, in this infinitival purpose clause in Ephesians 1:4, the genitive third person masculine singular form of the intensive personal pronoun autos (αὐτός), “His” refers to the Father who is the nearest antecedent. This is indicated by the fact that He is identified in Ephesians 1:3 as the one who has blessed the church age believer by means of every kind of Spirit appropriated blessing in the heavenlies in Christ. Also, He is identified in Ephesians 1:4 has having chosen or electing the church age believer because of their faith in Christ in time at justification before creating the time, matter, space continuum. 2024 William E. Wenstrom, Jr. Bible Ministries 97 This word is the object of the preposition katenōpion (κατενώπιον), which means “in the judgment of” since it functions as a marker of a position relative to someone who is viewed as having jurisdiction or authority whether visibly present or not. Here the word is used of Paul and the recipients of the Ephesian epistle and every church age believer possessing the characteristics of being holy and uncensurable “in the judgment of” the Father because He elected them because of their faith in Christ in time at justification and because of their union and identification with Christ through the baptism of the Spirit. This judgment will take place after the church age believer will be perfected in a resurrection body and will no longer sin again. As was the case in Ephesians 1:2-4, the referent of the accusative first person plural form of the personal pronoun ego (ἐγώ) in Ephesians 1:5 is Paul and the recipients of this epistle and all church age believers. The word means “each and every one of us” because it not only speaks of them as a corporate unit but is also used in a distributive sense emphasizing no exceptions. 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 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.” 2024 William E. Wenstrom, Jr. Bible Ministries 98 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. 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 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, 2024 William E. Wenstrom, Jr. Bible Ministries 99 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 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 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 them 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 2024 William E. Wenstrom, Jr. Bible Ministries 100 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. The church age believer has been removed from the cosmic system as a child of the devil and has been placed as an adult son into the royal family of God, of which the Lord Jesus Christ is the Head. Colossians 1:1 Paul, an apostle owned by Christ who is Jesus by the will of God, along with Timothy our spiritual brother, 2 to the saints located in Colossae, specifically the faithful brothers and sisters in union with Christ: Grace to all of you resulting in peace from God our Father. 3 We continue making it our habit of giving thanks to God namely the Father of our Lord Jesus Christ when we make it our habit of occupying ourselves with praying on behalf of each one of you as a corporate unit. 4 We do this because we heard about your faith in Christ Jesus and in addition your love which you continue to regularly demonstrate for the benefit of each one of the saints. 5 All of you do this because of the confident expectation which is 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 fellow-servant who is faithfully serving the Christ on behalf of each 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 one of you. Specifically, we make it our habit of 2024 William E. Wenstrom, Jr. Bible Ministries 101 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 one of you with regards to sharing in the saints’ inheritance residing in that which is characterized by light, 13 who delivered each one of us from the dark power. Also, He transferred each and every one of us to His Son’s kingdom who He loves. (Author’s translation) One of the purposes of the incarnation of the Son of God was that we might receive the adoption as sons. Galatians 4:4 But when the appropriate time had come, God sent out his Son, born of a woman, born under the law, 4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. 4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls “Abba! Father!” 4:7 So you are no longer a slave but a son, and if you are a son, then you are also an heir through God. (NET) In this passage, “sons” is the noun huios, which is used in relation to the Christian’s adoption. Adoption means that the church age believer is spiritual aristocracy now and is intimately related to all three members of the Trinity. The noun huiothesia emphasizes that the believer receives the “position” of being a son of God, the moment he was declared justified through faith alone in Christ alone (Gal. 3:26-28; 4:6; 1 Jn. 3:1-2). The Spirit makes this adoption real to the Christian’s experience (Gal. 4:6). The indwelling of the Spirit gives the guarantee of the believer’s adoption (Gal. 4:6). Romans 8:11 However, if, and let us assume that it is true for the sake of argument the Spirit, proceeding from the One (the Father) who raised the unique Person of Jesus from the dead ones, does dwell in all of you. Of course, He does! Then, the One (the Father) who raised Christ from the dead ones, will also give life to your mortal bodies through His Spirit who does permanently dwell in all of you. (Author’s translation) The filling of the Spirit enables the believer to experience their adoption. Ephesians 5:18 And do not permit yourselves to get into the habit of being drunk with wine because that is non-sensical behavior, but rather permit 2024 William E. Wenstrom, Jr. Bible Ministries 102 yourselves on a habitual basis to be influenced by means of the Spirit. (My translation) The full manifestation of this adoption takes place at the rapture of the church (Rom. 8:23; Eph. 1:14; 1 Thess. 4:13-18; 1 Jn. 3:2). The adoption of the church age believer means: (1) Privileges as an adult son of God (2) Responsibility to grow to spiritual maturity. 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 103 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, 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 elected 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 predestinated 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. 2024 William E. Wenstrom, Jr. Bible Ministries 104 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 predestinated 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. Election As we noted in our exegesis and exposition of Ephesians 1:4, the expression exelexato hēmas en autō pro katabolēs kosmou (ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου), “He (the Father) chose each and every one of us for His own purpose because of Him alone before the act of creating the time, matter, space continuum” refers to the doctrine of election, which means, “chosen, selected, set apart for privilege.” It means that the sovereignty of God wills the highest and best for you as a believer. Election is related to believers only. Unbelievers are not elected to condemnation. The Scriptures do not teach double predestination. Election is the plan of God for believers only. It means that the highest and best was previously deposited in escrow and deposited for every believer. When I say “escrow” I mean your eternal inheritance. Election is related to regeneration. It means that God has selected at physical birth and elected at regeneration every believer for equal privilege and equal opportunity. God elected or chose believers in the sense, first, that He knew ahead of time that, if given free will, they would freely choose to believe in Christ, second, that He decreed that such an act of faith would actually occur; third, that He agreed not only that their positive volition to the Gospel would occur at a certain point in time but also that all the blessings of salvation plus certain unique blessings would be their eternal possessions (Eph. 1:4; 2 Thess. 2:13). Election is the expression of the sovereign will of God regarding the eternal inheritance blessings and the provision of equal privilege and equal opportunity to attain them. It is the work of God the Father in eternity past. God the Father has elected us to privilege as church age believers and with privilege comes responsibility to grow to spiritual maturity under your royal priesthood. The doctrine of election is never used in Scripture in relation to the unbeliever since 1 Timothy 2:4 and 2 Peter 3:9 teach that God desires all men to be saved. God elected the believer before the foundation of the world in the sense that God, in His 2024 William E. Wenstrom, Jr. Bible Ministries 105 foreknowledge, which is based upon His omniscience, knew before anything was ever created, that we would believe in His Son in time. God elected the believer before the foundation of the world since He knew beforehand that the believer would accept Jesus Christ as Savior in time and therefore elected the believer to privilege. Election means that God has a plan for the Christian’s life, which is to be conformed to the image of Christ. God elected the Christian before the foundation of the world in the sense that God, in His foreknowledge, which is based upon His omniscience, knew before anything was ever created, that they would believe in His Son in time. Therefore, He elected them to the privilege of entering into fellowship with Him based upon the merits of our union with Christ. The believer’s election to privilege is a gift and irrevocable according to Romans 11:29. Election is the expression of the sovereign will of God in eternity past (Eph. 1:4). It is God’s complete agreement with His own foreknowledge (1 Peter 1:1-2). There are three elections to privilege in history: (1) Israel (Deut. 7:6-7; 10:15; 14:2; Isa. 14:1; 44:1; 45:4; 48:12; Isa. 65:9; Ezek. 20:5; Psa. 135:4; Acts 13:17; 15:7; Rom. 11:5, 7, 28). (2) Christ (Isa. 42:1; Matt. 12:18; Luke 9:35; 23:35; 1 Pet. 2:46). (3) Church (Rom. 8:30, 33; 9:24-26; 1 Cor. 1:27; Eph. 1:4, 18; 4:1, 4; Phil. 3:14; Col. 3:12, 15; 1 Thess. 1:4; 2 Thess. 2:13; 2 Tim. 1:9; 2:10; Tit. 1:1; Heb. 3:1; James 2:5; 1 Pet. 1:1, 15; 2:4, 9, 21; 3:9; 5:10, 13; 2 Pet. 1:3, 10; Rev. 17:14). In Romans 8:28, the apostle Paul teaches that for those who are characterized by love for God, the Spirit works all things together for the good, i.e., conformity to the image of Christ, for the chosen ones in accordance with God’s predetermined plan. Romans 8:28 And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose. (NASB95) “Called” is the dative masculine plural form of the adjective kletos, which means, “chosen one.” This word 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 they were presented the gospel and have exercised faith in Jesus Christ as their Savior. Thus, it is an “effectual call” as many commentators describe it. Therefore, kletos means “chosen ones” since it refers to those sinners who have accepted Christ as Savior. By responding in faith they manifest 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 2024 William E. Wenstrom, Jr. Bible Ministries 106 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 but rather elected them to privilege when He saw through His omniscience that they would believe in His Son. Therefore, in Romans 8:28, the adjective kletos means, “chosen ones” and refers to the sinner who has accepted by faith Jesus Christ as his or her Savior and has been justified and made a son and child of God and placed in union with Christ through the power of the Spirit. The word signifies that the Christian as one who is elected to the privilege, responsibilities and blessings of obtaining salvation as well as an eternal relationship and fellowship with the Trinity and service to the Father through faith in Jesus Christ. In Romans 8:30, the apostle Paul teaches the Christians in Rome that they have been predestinated, called, justified and glorified by God the Father. Romans 8:30 And these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. (NASB95) “He called” is the third person singular aorist active indicative of the verb kaleo, which refers to an act of summoning which effectively evokes from those addressed the response which it invites. The word 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. It is related to the adjective kletos, which means, “chosen one” and appears in Romans 8:28 with the same idea. Like the adjective kletos, the verb kaleo 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 they were presented the gospel and have exercised faith in Jesus Christ as their Savior. Thus, it is an “effectual call” as many commentators describe it. Therefore, kaleo 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 manifest 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 but 2024 William E. Wenstrom, Jr. Bible Ministries 107 rather elected them to privilege when He saw through His omniscience that they would believe in His Son. Therefore, in Romans 8:30, the verb kaleo refers to the “effective evocation” of faith through the presentation of the gospel by the Holy Spirit who unites sinners to Christ according to the Father’s electing the Christian to privilege and His gracious eternal purpose and predetermined plan. The verb refers to not only the Father’s invitation to salvation to 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. Therefore, the verb kaleo in Romans 8:30 means, “to effectually call.” The word “effectual” is used of that which produces the effect desired or intended or a decisive result. Thus, the Father’s calling the Christian produced the effect He desired, intended form the Christian and the decisive result, namely, to save the Christian. In Romans 8:33, Paul teaches that no one can bring a charge against God’s elect because God has declared the Christian justified through faith in Jesus Christ. Romans 8:33 Who will bring a charge against God's elect? God is the one who justifies. (NASB95) “God’s elect” is composed of the genitive masculine plural form of the adjective eklektos, “elect” and the genitive masculine singular form of the noun theos, “God’s.” The noun theos refers to the Father since Paul teaches in Romans 8:28 that the “chosen ones,” i.e., Christians were elected according to the Father’s predetermined plan. Further indicating that the Father is in view is that Paul teaches in Ephesians 1:3-4 that the Father elected the Christian to privilege in eternity past before the foundation of the world. The word functions as a “genitive of possession” indicating that the Christian who is elected by the Father “belong to” the Father or in other words, are “owned” by the Father in the sense that legally the Christian has been adopted Roman style into the family of God by the Father. They “belong to” the Father in the sense that He predestined them according to His predetermined plan to be conformed to the image of Jesus Christ. He effectually called them, justified them and glorified them according to His plan. In Romans 8:33, the adjective eklektos is composed of the preposition ek, “out from” and the verb lego, “to call,” thus the word literally means, “called out ones” or even “chosen out ones.” Although eklektos occurs in literary and nonliterary material in classical Greek, there seems to be no evidence that it was anything other than a secular expression. In classical Greek, it is used in connection with a person or thing which is chosen. The term had its origin in military language and was used in reference to the choosing of men for military service or the choosing of a person or group for special 2024 William E. Wenstrom, Jr. Bible Ministries 108 duty. It was also used in a political sense where it is used with reference to the election of persons to offices or duties. In the Septuagint, eklektos translates nineteen Hebrew terms with the two most common being bachar and barar. The former is used in secular context and in contexts where God is the object in the sense of men choosing God, His will and His way as well as in contexts where God is the subject. Eklektos is often applied to “select” products in secular contexts in the Septuagint (Nehemiah 5:18; Amos 5:11). It is used of individuals “picked” to fight (Judges 20:16). The word is used to translate bachar in Genesis 6:2 where fallen angels “chose” wives for themselves among human women in order to prevent the incarnation of the Son of God. Eklektos was used with the selection of choice grazing land in Genesis 13:11 and in the “choosing” of warriors (Exodus 17:9) as well as the “selection” of a king (1 Samuel 8:18 [LXX 1 Kings 8:18]). It was used of the selection of stones for a sling (1 Samuel 17:40 [1 Kings 17:40]) and the choosing of an appropriate ox for sacrifice (1 Kings 18:25 [LXX 3 Kings 18:25]) as well as the selection of choice materials by a craftsman (Isaiah 40:20). When God is the object of man’s selection, bachar is used infrequently. It is the strongest term however for God’s election of the nation of Israel and of the people’s choice to serve God. The primary use of bachar in the Old Testament is God’s election of Israel (Deuteronomy 7:6-7; 10:15; 14:2). It is used of God choosing Jerusalem (1 Kings 8:44, 48; 11:13; 2 Kings 21:7; Nehemiah 1:9) and for selecting the great leaders of Israel (Nehemiah 9:7; Psalm 106:23 [LXX 105:23]; Psalm 105:26; 78:70). The adjective eklektos appears 22 times in the Greek New Testament. The word is used of both born again Jew and Gentiles during the Tribulation period (Matthew 24:22; 31; Mark 13:20, 22, 27; Revelation 17:14). It is used to describe church age believers (Romans 8:33; 16:13; Colossians 3:12; 2 Timothy 2:10; Titus 1:1; 1 Peter 1:1; 2:4, 6, 9; 2 John 1, 13) and elect angels (First Timothy 5:21). In Romans 8:33 the adjective eklektos means, “called out ones” or “chosen-out ones” and is used of church age believers. Church age believers are “chosen-out ones” or “called out ones” since they have been called or chosen out from the earth’s inhabitants who are enslaved to the sin nature and the devil and his cosmic system. It is directly related to the doctrine of election just as the adjective kletos in Romans 8:28. Like the adjective kletos, the adjective eklektos is always used in Scripture of believers and never unbelievers. The adjective eklektos is a derivative of the verb eklegomai, which means, “elected and set apart for privilege” and appears in Ephesians 1:4 in relation to the Christian’s election. The apostle Paul speaks of election in 2 Thessalonians 2:13. 2024 William E. Wenstrom, Jr. Bible Ministries 109 2 Thessalonians 2:13 But now, each one of us are obligated to always make it our habit of giving thanks to the one and only God on behalf of each and every one of you brothers and sisters, who are divinely loved by the one and only Lord. For this God for His own glory chose each one of you as firstfruits for the purpose of experiencing salvation by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth. (Author’s translation) The contents of 2 Thessalonians 2:13 stands in contrast to the previous epexegetical statement recorded in 2 Thessalonians 2:12, which describes the unregenerate, unrepentant individuals who will worship the Antichrist as God in the flesh during the seventieth week of Daniel. They are described in this verse as not having believed the truth about Jesus Christ as communicated in the gospel but rather have delighted in that which is characterized by a distinguishable unrighteousness. The latter is referring to the various types of miracles and wonders the Antichrist will perform which will deceive unregenerate humanity into believing that he is God in the flesh. Therefore, the contrast is between the people who will worship Antichrist as God in the flesh and are thus not saved and the Thessalonians who are saved because they believed in the truth about Jesus Christ’s death and resurrection which is communicated in the gospel. 2 Thessalonians 2:13 also marks a transition in Second Thessalonians since this verse marks a transition from the statements recorded in 2 Thessalonians 2:1-12 and the statements recorded in 2 Thessalonians 2:13-14. The former addresses the Thessalonians’ relationship to the eschatological day of the Lord. As we noted, the latter asserts that Paul, Silvanus and Timothy are obligated to make it their habit of always giving thanks to the Father for the Thessalonian Christian community, who he describes are loved by the Lord. He then asserts that the reason why they are obligated to do so is that the Father chose the Thessalonians as firstfruits for the purpose of experiencing salvation by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth. This statement here in 2 Thessalonians 2:13 and the one in 2 Thessalonians 2:14 are designed to assure the Thessalonian Christian community that they have eternal security or in other words, it assures them that they are indeed saved. Therefore, 2 Thessalonians 2:13 is marking a transition from Paul giving the Thessalonians assurance that they will not be experiencing the wrath of the Lamb during the eschatological day of the Lord to the apostle giving them assurance of their eternal salvation. Now, in 2 Thessalonians 2:13, the noun aparche (ἀπαρχή), “firstfruits” describes in Biblical terms an offering of any kind, animal as well as grain. It represents the first portion of offering set aside specifically for the Lord. The first 2024 William E. Wenstrom, Jr. Bible Ministries 110 portion of the harvest was regarded both as a first installment and as a pledge of the final delivery of the whole. Now, here in 2 Thessalonians 2:13, the noun aparche (ἀπαρχή) identifies the Thessalonian Christian community as “the firstfruits” of those who experience eternal salvation. The verb haireomai in this causal clause is expressing the idea that God the Father for His own benefit, purposes and glory chose for Himself each member of the Thessalonian Christian community as the firstfruits in order to experience eternal salvation by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth. As we noted in our exegesis, the middle voice of the verb haireomai is an indirect middle which indicates that the Father “for His own glory” or “for His own benefit” chose each member of the Thessalonian Christian community as the firstfruits for the purpose of experiencing eternal salvation. This verb does not speak of election of the Thessalonians but rather, it speaks of justification. This is indicated by the prepositional phrase, which modifies it, namely, en hagiasmō pneumatos kai pistei alētheias (ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας), “by means sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth.” This prepositional phrase identifies when God chose the Thessalonians. As we will note, this prepositional phrase speaks of positional sanctification. This took place through the baptism of the Spirit, which took place at the moment of justification when the Father declared the Thessalonians justified as a result of them exercising faith in the truth about Jesus Christ’s death and resurrection which is communicated in the gospel. Therefore, in this verse haireomai speaks of the Father choosing the Thessalonians when He declared them justified through faith in His one and only Son, Jesus Christ rather than His electing them in eternity past. Consequently, Paul is not teaching the Thessalonians that the Father elected them for the purpose of experiencing salvation by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth, i.e., the gospel since when Paul speaks of election such as in Ephesians chapter one, it is always speaking of what the Father did in eternity past. When Paul speaks of God choosing the Thessalonians for salvation in 2 Thessalonians 2:13, he asserts that this was accomplished by means of sanctification through the personal agency of the Spirit and correspondingly, by means of faith in the truth, i.e., the gospel. This work of the Spirit in relation to sanctification was accomplished in time when the Thessalonians were declared justified by the Father through faith in His one and only Son, Jesus Christ. Simultaneously, at their justification, the Spirit identified them with Jesus Christ in His crucifixion, death, burial, resurrection and session at the Father’s right hand. This work of the Spirit is 2024 William E. Wenstrom, Jr. Bible Ministries 111 called the baptism of the Spirit and it resulted in the Thessalonians being sanctified positionally, experientially and in a perfective sense. These three stages of sanctification, we will explain later in this article. Therefore, since election took place in eternity past and the work of the Spirit in relation to sanctification is accomplished at justification, this verb haireomai in 2 Thessalonians 2:13, must be speaking of the Father choosing the Thessalonians when He declared them justified through faith in His one and only Son, Jesus Christ. If the prepositional phrase ap’ archēs (ἀπʼ ἀρχῆς), “from the beginning,” was a part of the original text rather than the noun aparchēn (ἀπαρχήν), “firstfruits,” then the presence of this prepositional phrase would clearly indicate that the verb haireomai is speaking of election of the Thessalonians in eternity. However, as we noted in our exegesis of 2 Thessalonians 2:13, this is not the case. Now, here in 2 Thessalonians 2:13, the prepositional phrase eis sōtērian (εἰς σωτηρίαν), “for the purpose of experiencing salvation” which modifies the verb haireomai indicates that experiencing eternal salvation is the purpose for which God the Father chose each member of the Thessalonian Christian community as firstfruits. Now, as was the case in 1 Thessalonians 5:8-9, the noun sōtēria here in 2 Thessalonians 2:13 speaks of their deliverance from personal sins the sin nature, Satan, his cosmic system, condemnation from the Law, spiritual and physical death and of course eternal condemnation. Specifically, it speaks of all three stages of the Christian’s salvation. This word here in 2 Thessalonians 2:13 contains the figure of metonymy which means that salvation is put for experiencing it. The offer of eternal salvation to sinners is made possible through the Lord Jesus Christ’s crucifixion, death, burial, resurrection and session at the right of the Father, which provided this salvation for all of unregenerate sinful humanity. The unregenerate sinner appropriates this salvation as a result of being declared justified by the Father through faith in His one and only Son, Jesus Christ. This justifying faith appropriated the divine omnipotence which was manifested through the Lord Jesus Christ’s crucifixion, death, burial, resurrection and session at the right of the Father. The manifestation of this divine omnipotence delivered the entire human race from personal sins, enslavement to the sin nature, Satan, his cosmic system, condemnation from the Law, spiritual and physical death and of course eternal condemnation. The prepositional phrase en hagiasmō (ἐν ἁγιασμῷ), “by means of sanctification” expresses the means by which God the Father chose each member of the Thessalonian Christian community as firstfruits for experiencing eternal salvation. Therefore, this prepositional phrase indicates that the Father chose each member of the Thessalonian Christian community as firstfruits for experiencing 2024 William E. Wenstrom, Jr. Bible Ministries 112 eternal salvation “by means of” sanctification through the personal agency of the Spirit. Here in 2 Thessalonians 2:13, the noun hagiasmos speaks of positional sanctification, which was accomplished through the baptism of the Spirit, which took place at the moment of justification. This interpretation of the word is indicated by the phrase pneumatos kai pistei alētheias (ἐν ἁγιασμῷ πνεύματος καὶ πίστει ἀληθείας), “by the Spirit and faith in the truth,” which we noted, modifies the verb haireomai and identifies when the Father chose each member of the Thessalonian Christian community as firstfruits for salvation. The reference to faith in the truth speaks of the sinner exercising faith in Jesus Christ as Savior which results in the Father declaring them justified. This is indicated by Paul’s statement in 2 Thessalonians 2:12 in which he describes those who worship the Antichrist as God in the flesh not believing the truth, which we noted is a reference to the gospel. These individuals were of course unregenerate. Thus, the reference to truth in verse 12 is a reference to the gospel communicated to the unregenerate. Therefore, the reference to “faith in the truth” here in 2 Thessalonians 2:13 is a reference to justifying faith. This is indicated by the fact that Paul is contrasting the Thessalonians with those unrepentant, unregenerate sinners who will worship the Antichrist as God in the flesh during the seventieth week of Daniel who did not exercise faith in the gospel of Jesus Christ. The genitive neuter singular form of the noun pneuma (πνεῦμα), “through the personal agency of the Spirit” expresses the fact that the Holy Spirit is the personal agency the Father employed to enable the Thessalonians to experience eternal salvation. The reference to the Spirit here speaks of the Spirit’s work in baptism since Paul is speaking in the context of the positional sanctification of the Thessalonians, which took place through the baptism of the Spirit at their justification. The baptism of the Spirit identifies the sinner justified with Jesus Christ in His crucifixion, death, burial, resurrection and session at the right hand of the Father. The expression kai pistei alētheias (καὶ πίστει ἀληθείας), “and correspondingly, by means of faith in the truth” corresponds to the previous prepositional phrase en hagiasmō pneumatos (ἐν ἁγιασμῷ πνεύματος), “through sanctification by the Spirit” because they are in agreement with each other. They correspond to each other because the baptism of the Spirit takes place when the Thessalonians were declared justified by the Father through faith in the truth, which is a reference to the gospel about His one and only Son, Jesus Christ. Therefore, the expression kai pistei alētheias (καὶ πίστει ἀληθείας), “and correspondingly, by means of faith in the truth” expresses another means by which the Thessalonians experienced salvation which corresponds to the means expressed by the prepositional phrase en hagiasmō pneumatos (ἐν ἁγιασμῷ πνεύματος), “through sanctification by the Spirit.” 2024 William E. Wenstrom, Jr. Bible Ministries 113 Therefore, this indicates that positional sanctification and the baptism of the Spirit correspond to the Thessalonians exercising faith in the gospel about Jesus Christ, which resulted in the Father declaring them justified. The implication is that positional sanctification through the baptism of the Spirit took place at the same time the Thessalonians exercised faith in the gospel about Jesus Christ, which resulted in the Father declaring them justified. In other words, the Thessalonians experienced positional sanctification through the baptism of the Spirit when they exercised faith in the gospel about Jesus Christ, which resulted in the Father declaring them justified. So therefore, the expression kai pistei alētheias (καὶ πίστει ἀληθείας), “and correspondingly, by means of faith in the truth” speaks of salvation from the perspective of the sinner’s responsibility to exercise faith in Jesus Christ. On the other hand, the prepositional phrase en hagiasmō pneumatos (ἐν ἁγιασμῷ πνεύματος), “through sanctification by the Spirit” speaks of salvation from the perspective of God’s work through the Spirit at justification on behalf of the sinner who exercises faith in the gospel of Jesus Christ. Thus, the expression kai pistei alētheias (καὶ πίστει ἀληθείας), “and correspondingly, by means of faith in the truth” and the prepositional phrase en hagiasmō pneumatos (ἐν ἁγιασμῷ πνεύματος), “through sanctification by the Spirit” teach that the following must take place in order for the sinner to experience salvation: (1) Father must declare the sinner justified. (2) the Holy Spirit must sanctify them at justification. (3) The sinner must exercise faith in the gospel about Jesus Christ in order to be declared justified by the Father. The noun pistis (πίστις), “faith” speaks of the faith of the Thessalonian Christian community exercised when they were spiritually dead, which resulted in the Father declaring them justified and as a result caused them to experience eternal salvation. Therefore, unlike First Thessalonians where the word always refers to the Thessalonians’ post-justification faith which resulted in their experiencing sanctification and salvation, here in 2 Thessalonians 2:13 it speaks of the Thessalonians’ justifying faith. As was the case in 2 Thessalonians 2:10 and 12, the noun alētheia (ἀλήθεια) here in 2 Thessalonians 2:13 is a reference to the gospel about Jesus Christ. As we noted in our study of 2 Thessalonians 2:10 and 12, the noun alētheia is speaking of the truth communicated in the gospel about Jesus Christ. Namely, that out of His love for sinners God the Father provided for the sinner deliverance from His wrath through His one and only Son, Jesus Christ’s crucifixion, death, burial, resurrection and session at His right hand. This deliverance is appropriated by faith in the Father’s one and only His Son. Therefore, the noun euangelion, “gospel” can refer to the good news to the unbeliever that Christ died and rose from the dead for them and that through faith in 2024 William E. Wenstrom, Jr. Bible Ministries 114 Him they could receive the gift of eternal life and the forgiveness of sins. Secondly, it also refers to the communication of the good news to the Christian that they are identified with Christ in His death and resurrection and by appropriating this identification with Christ they can experience victory over sin and Satan. Lastly, euangelion also refers to the good news that the church age believer will receive rewards from the Lord Jesus Christ at the Bema Seat for faithful service (cf. Col. 1:5, 23). Titus 1:1 Paul, a bond-servant of God and an apostle of Jesus Christ, for the faith of those chosen of God and the knowledge of the truth which is according to godliness. (NASB95) “Those chosen of God” is composed of the following: (1) preposition kata (κατά), “for” (2) accusative feminine singular form of the noun pistis (πίστις), “the faith” (3) dative feminine singular form of the adjective eklektos (ἐκλεκτός), “chosen” (4) genitive masculine singular form of the noun theos (θεός), “God.” This same expression appears in Romans 8:33. The noun theos means “God” referring to the Father since Paul teaches in Ephesians 1:3-4 that the Father elected the Christian to privilege in eternity past before the foundation of the world. Furthermore, he taught in Romans 8:28 that the chosen ones, i.e., Christians were elected according to the Father’s predetermined plan. In Titus 1:1, the noun theos functions as a genitive of possession indicating that the Christian who is elected by the Father “belongs to” the Father or in other words, are “owned” by the Father in the sense that legally the Christian has been adopted Roman style into the family of God by the Father. They “belong to” the Father in the sense that He predestined them according to His predetermined plan to be conformed to the image of Jesus Christ. He effectually called them, justified them and glorified them according to His plan. As is the case in Romans 8:33 the adjective eklektos here in Titus 1:1 means, “called out ones” or “chosen-out ones” and is used of church age believers. Church age believers are “chosen-out ones” or “called out ones” since they have been called or chosen out from the earth’s inhabitants who are enslaved to the sin nature and the devil and his cosmic system. It is directly related to the doctrine of election just as the adjective kletos in Romans 8:28. Paul ascribes this word to his readers in Romans 8:28 to teach them that they were elected according to the Father’s predetermined plan. The adjective eklektos is a derivative of the verb eklegomai, which means, “elected and set apart for privilege” and appears in Ephesians 1:4 in relation to the Christian’s election. Paul teaches in Ephesians 1:3-4 that the Father elected the Christian to privilege in eternity past before the foundation of the world. In Titus 1:1 and Romans 8:33, the adjective eklektos is used of church age believers and describes the Father in eternity past as having called or chosen them 2024 William E. Wenstrom, Jr. Bible Ministries 115 out from the earth’s inhabitants who are enslaved to the sin nature and the devil and his cosmic system. In Titus 1:1, the adjective eklektos is a genitive of possession indicating that this faith belongs to the body of Christ, the church. Paul served the Father and bears the Son’s authority for the purpose of producing faith in the Word of God on the part of those who have been chosen out of the earth’s inhabitants who are enslaved to the sin nature and the devil and his cosmic system of Satan. So this post-conversion faith in the Word of God belongs to the church. 2 John 1 The elder to the chosen lady and her children, whom I love in truth; and not only I, but also all who know the truth. (NASB95) “To the chosen lady” is composed of the following: (1) dative feminine singular form of the adjective eklektos (ἐκλεκτός), “chosen” (2) dative feminine singular noun kuria (κυρία), “to the lady.” The noun kuria means “lady” which is used in a figurative sense for a particular house church which the apostle John was familiar with and had taught in the past. It is modified by the adjective eklektos, which means “elect, chosen.” This would indicate that the members of this particular church which the apostle John was familiar with and taught in the past was elected in eternity past by God the Father to have an eternal relationship and fellowship with the Triune God. In 2 John 2:1, the adjective eklektos is used of church age believers and describes the Father in eternity past as having called or chosen them out from the earth’s inhabitants who are enslaved to the sin nature and the devil and his cosmic system. 2 John 13 The children of your chosen sister greet you. (NASB95) “Chosen sister” is composed of the following: (1) articular genitive feminine singular form of the noun adelphe (ἀδελφή), “sister” (2) articular genitive feminine singular form of the adjective eklektos (ἐκλεκτός), “chosen.” The noun adelphe means “sister” and is used in a figurative sense for the church and their greeting the apostle John is passing along here to the recipients of this epistle. The articular construction of the noun adelphe is employed with the genitive second person singular form of the personal pronoun su to denote possession. The personal pronoun refers to the recipients of this epistle who composed a house church in Ephesus, which John identifies in verse 1 as “the elect lady.” It functions as a genitive of possession indicating that this sister “belonged to” the church which John identifies as “the elect lady” in verse 1 expressing the common relationship with the triune God, which they shared with each other through faith in Jesus Christ as their Savior. The articular construction of the noun adelphe is functioning as a genitive of relationship indicating a familial relationship between these two churches and which relationship is of course spiritual. The adjective eklektos is modifying the noun adelphe, “sister” which refers to a church whose greeting John is passing along here to the recipients of this epistle in 2024 William E. Wenstrom, Jr. Bible Ministries 116 verse 13. It is used of church age believers and describes the Father in eternity past as having called or chosen them out from the earth’s inhabitants who are enslaved to the sin nature and the devil and his cosmic system. Election and the Divine Decree Election is the work of God in eternity past and is a result of the divine decree. It took place before God created the universe, angels or human beings. Election is God’s complete agreement with His own foreknowledge which refers only to those things, which God did decree or adopt as the plan of God-those things related to the believer only. Foreknowledge is more limited in scope than God’s omniscience since it includes only the actual. Only the decree establishes certainty or reality; only reality can be foreknown; nothing can be foreknown until first decreed. God’s decrees never originate from His foreknowledge. In 1 Peter 1:2, the phrase “who are chosen according to the foreknowledge of God” means that He simply agrees with Himself (foreknowledge) and puts a stamp of approval (election) upon what He decreed (1 Pet. 1:2). Election is declared through God’s foreknowledge. The decrees are God’s eternal and immutable will regarding the future existence of events which will happen in time plus the precise manner and the order of their occurrence. The decrees in the plural means the eternal plan by which God has rendered certain all events of the universe (past, present and future) and understanding predestination and understanding what happened in eternity past and appreciating the first immutable thing (the work God did on our behalf in eternity past) is the basis of developing a capacity for happiness, blessing through good decisions from a position of strength. The decrees are God’s chosen and adopted plan for all of His works. They are His eternal purpose. They are His eternal purpose according to the councils of His own wisdom and His sovereign will. The divine decrees are the eternal plans by which God renders certain all the events of the universe, including both angelic and human history—past, present, and future. The divine decrees are actually one decree but because of the limitations of our human brain we often use the plural, decrees, to express the many facets of God’s plan. The decree of God is the chosen and adopted plan of all His works. It is His eternal purpose, according to His will; whereby, for His own glory, He foreordains whatever comes to pass. It is the sovereign choice of His divine will and His omniscience, by which all things are brought into being and controlled, made subject to His pleasure, and made to produce His glorification. Thus, the divine decrees originated with God, long before any creature of any kind existed, and are objectively designed for His own glory and pleasure (Romans 8:28-29). 2024 William E. Wenstrom, Jr. Bible Ministries 117 God has rendered certain all the events of the universe, including both angelic and human history-past, present and future. Therefore, God rendered certain to take place all the events of human history-past, present and future and thus figured these various circumstances into His plan. God’s decree rendered all things as certain to occur and He decided that they would exist and so therefore, God rendered certain to occur all the events of human history-past, present and future and God decided that they would take place. The “providence” of God is the divine outworking of the divine decree, the object being the final manifestation of God’s glory and expresses the fact that the world and our lives are not ruled by chance or fate but by God. Therefore, every event of human history-past, present and future does not happen by chance or fate but because God ordained for them to take place in order to fulfill His plan for their lives and to bring glory to Himself. The “decree of God” is His eternal, holy, wise and sovereign purpose, comprehending at once all things that ever were or will be in their causes, courses, conditions, successions, and relations and determining their certain futurition (i.e., that they will certainly take place). When I say “comprehending” I mean that the omniscience of God is the source of the divine decrees by “determining” I mean that the sovereignty of God chose before anything existed which things would actually become historical events and human decisions. Therefore, the omniscience of God comprehended at once in eternity past each and every positive and negative circumstance that every human being would experience and every negative and positive decision that they would make during the course of their lifetime and every event in human history-past, present and future. Thus, He comprehended at once in eternity past all these circumstances and events and decisions. God also comprehended at once in eternity past the course that these events would take and their conditions and relations and determined that these events would take place. Therefore, each and every positive and negative decision that every human being would make during the course of their lifetime including the decision to accept or reject His Son Jesus Christ was sovereignly determined by God to take place and was known by God in eternity past before anything was created. The decree of God is His eternal and immutable will regarding the future existence of events, which will happen in time and regarding the precise order and manner of their occurrence. Therefore, it was God’s eternal and immutable will that each and every positive and negative circumstance and positive and negative decision towards Him would take place as well as every event that would take place in human history-past, present and future. Furthermore, God decreed that these events would take place in time and the precise order of events leading up to these events and the manner in which these events would transpire. 2024 William E. Wenstrom, Jr. Bible Ministries 118 The will of God in common usage refers to what God desires of an individual or group in a particular situation. In relation to the divine decree the will of God refers to the decision God made in eternity past, from His attribute of sovereignty, which established that certain things would actually come into being while other things would not. The will of God is His sovereign choice as to what will take place in time. God from His sovereignty decided in eternity past that each and every positive and negative decision with respect to His will during the course of their lifetime would take place. He also decided that these events would take place in the exact time that they did. God in eternity past decreed that angels and human beings would have volition and would be allowed to make decisions contrary to His sovereign will and without compromising His justice. In giving angels and men volition, God decreed that their decisions, whatever they might be, would certainly take place-even those that are contrary to His desires. Therefore, God decreed that the each and every positive and negative decision with respect to His will would all take place in time and even those circumstances and decisions, which were contrary to His desires. Being omniscient, God had the good sense to know ahead of time what men and angels would decide, and He not only decreed that those decisions would exist but He also decreed the exact manner, consistent with His integrity, in which He would handle their decisions. Since God is omniscient He knew ahead of time the decisions that each and every positive and negative circumstance that every human being would make during the course of their lifetime with respect to His will and decreed that they would exist and He also decreed the exact manner in which He would handle these decisions. Therefore, each and every positive and negative decision that every human being would make with respect to His will during the course of their lifetime was a part of God’s sovereign will that is based upon His omniscient knowledge of all the facts concerning what will take place in the future. Since God is omniscient He knew ahead of time all the events in the past, all the events of the present and the future and that each and every one of these events would take place and decreed that they would take place and He also decreed the exact manner in which He would handle these events. Therefore, each and every event in the past, all the events of the present and the future are a part of God’s sovereign will that is based upon His omniscient knowledge of all the facts. The Lord knows perfectly, eternally and simultaneously all that is knowable, both the actual and the possible and thus has all knowledge of every event in human and angelic history. Therefore, the Lord looked down the corridors of time and decreed to take place each and every positive and negative decision with respect to His will. He looked down the corridors of time and decree every event of the past, all the events of the present and future to take place. 2024 William E. Wenstrom, Jr. Bible Ministries 119 Each and every positive and negative decision that every human being would make with respect to His will was figured into the divine decree and was a part of the providence of God, which is the outworking of the divine decree, the object being the final manifestation of God’s glory. Each and every of the past and the present as well as the future were figured into the divine decree and was a part of the providence of God, which is the outworking of the divine decree, the object being the final manifestation of God’s glory. In the divine decree, the sovereignty of God and the free will of man co-exist in human history. No one can stop God’s plans from being accomplished since His divine decree or eternal plan has taken into consideration both positive and negative decisions by His creatures and decreed that His sovereign will, will co-exist with the volition of men and angels. The relationship between human volition and the sovereign will and purpose of God can be view from different perspectives, namely, the “permissive” and “directive.” In relation to eternal salvation, the “directive” will of God refers to what God directly requires of an individual and desires for them, which is to be saved. His “permissive” will refers to Him “permitting” His creatures to act contrary to what He desires. Therefore, God permits people to reject His will or accept it. The Father’s eternal will, purpose and plan for the believer is that he is conformed to the image of Christ. The Father desires that the believer’s “thoughts, words and action” be in conformity to His Son’s. Romans 8:28 In fact, we know without a doubt that for the benefit of those who are characterized as divinely loving God the Father, He (the Spirit), as an eternal spiritual truth, always works each and every circumstance together for the good, for the benefit of those who are, as an eternal spiritual truth, the chosen ones, in accordance with His predetermined plan. 29 That is, whom He knew in advance, He also predestined to be conformed to the likeness of His Son in order that He Himself would, as an eternal spiritual truth, be the firstborn among many spiritual brothers. (Author’s translation) Paul teaches in Romans 8:28 that for those characterized by love for God, namely, the Christian, the Spirit works all things together for good, i.e., conformity to the image of Christ, for the chosen ones in accordance with God’s predetermined plan. Then, in the epexegetical clause that appears at the beginning of Romans 8:29, Paul describes the predetermined plan of the Father mentioned by Paul at the end of verse 28. He does this by saying that the Christian was known by the Father in eternity past and predestined by Him to be conformed to the likeness of His Son Jesus Christ. He completes this verse with a purpose clause, which teaches that the Father’s purpose in predestinating the Christian to be conformed to the likeness of His Son Jesus Christ was in order that Christ Himself would be the firstborn among many spiritual brothers. 2024 William E. Wenstrom, Jr. Bible Ministries 120 So therefore, when Ephesians 1:4 asserts that God the Father elected church age believers, it means that God the Father, who is omniscient, looking down the corridors of time and seeing that they would trust in His Son Jesus Christ as Savior and consequently, prepared in advance a plan for them in eternity past. Therefore, when they placed their trust in Jesus Christ as Savior, they were manifesting the fact that they have been elected to privilege by the Father. He did not coerce their volition by electing but rather elected them to privilege when He saw through His omniscience that they would believe in His Son. Five Elective Decrees of Eternity Past Election is related to the doctrine of lapsarianism, which refers to the doctrine that mankind is a fallen being. Lapsarianism refers to the five elective decrees of eternity past. It deals with the logical order of these five decrees. It is a technical theological term that deals with logical order of the decrees in eternity past but doesn’t deal with any chronological order in time. Lapsarianism has four schools of interpretation: (1) Supra-Lapsarianism (2) SubLapsarianism (3) Infra- Lapsarianism (4) Armenian-Lapsarianism. Infra-Lapsarian is the correct interpretation since it is in accordance with Scripture. Infra-lapsarianism has five elective decrees which are as follows: (1) The decree to create all mankind for the purpose of bringing many sons to glory (Heb. 2:10) and resolving the more ancient pre-historic angelic conflict. (2) The decree to permit the fall of mankind as the extension of the angelic conflict. (3) The decree to provide salvation for all mankind (unlimited atonement). (4) The simultaneous decrees of election and predestination (Eph. 1:4-5). (5) The decree to apply salvation to those who believe (common and efficacious grace). Election and the Grace Policy of God Election is in accordance with the grace policy of God. Grace is all that God is free to do for mankind on the basis of the saving work of Jesus Christ on the Cross. Grace means that God does all the work and God gets all the credit. Grace means that there is nothing that a sinner can do to merit salvation and blessing from God. It means that there is nothing that a believer could possibly do to merit being elected by God (1 Cor. 1:26-31; James 2:5). Election like salvation is appropriated through the non-meritorious decision of believing on the Lord Jesus Christ. Election excludes all human works and ability because it is the work of God in eternity past. Galatians 1:6 I am amazed that you are so quickly deserting Him who elected you to privilege by means of the graciousness of Christ for a counterfeit gospel. (Author’s translation) 2024 William E. Wenstrom, Jr. Bible Ministries 121 Galatians 1:15 But when He who had set me apart, from my mother’s womb (selection), and called me (election) by His grace policy. (Author’s translation) Romans 11:5 In the same way then, there is also at the present time a remnant (of believing Jews) according to the election of grace. Now, if by means of grace (1st class condition, “and it is.”) it (Election) is no longer of works; otherwise grace is no longer grace. (Author’s translation) Because grace is the policy of God’s justice in blessing the church age believer, God cannot cancel or revoke their election. Once the justice of God has rendered a decision, it cannot be revoked, it is final. Election like salvation is not earned or deserved; therefore, it also cannot be lost due to human failure or sin. There is nothing that the church age believer can do to merit the loss of their election because it is according to grace, which says that we haven’t earned or deserved our election. It is through faith alone in Christ alone. Romans 11:29 For the gifts and the calling of God are irrevocable. (NASB95) Election totally excludes all human works and ability because it took place in eternity past before the creation of the world and because it is in accordance with the grace policy of God. So election is a part of the grace policy of God totally excluding all human merit. It is not something that one can earn or deserve because it is by means of grace. The non-meritorious decision to believe in Christ which is in accordance with God’s grace is the only means by which election can be secured (2 Tim. 1:8-9). The believer’s present condition or circumstances has no bearing upon election because it took place in eternity past under the grace policy of God thus excluding human failures or successes-past, present and future. Election under God’s policy of grace means that God did not elect according to human I.Q or ability or status in life in order that none should boast before Him and that He may get the credit and receive the glory and not man (1 Cor. 1:26-31). Election and Equal Privilege and Equal Opportunity Election means that God the Father also provides equal privilege and equal opportunity to attain His highest and best, which is the conveyance of the eternal inheritance blessings, i.e., rewards for faithful service. Equal privilege and equal opportunity means that there are no excuses for church age believers. It was provided for every church age believer at the moment of justification through the baptism of the Spirit (Gal. 3:28; Col. 3:11). It is exclusive to the church age. Every church age believer has equal privilege and equal opportunity to execute the plan of God for the church age under the principles of election and predestination. Under election, every church age believer has equal privilege as a royal priest by which they represent themselves before God privately. Election means that God the Father in eternity past provided every church age believer equal privilege and equal 2024 William E. Wenstrom, Jr. Bible Ministries 122 opportunity to execute the plan of God for the church age and therefore receive the conveyance of the eternal inheritance which was placed on deposit in Christ in eternity past. There are no distinctions under equal privilege and equal opportunity, therefore, there are no distinctions under election (1 Cor. 1:24). Election provides every church age believer equal privilege and equal opportunity to receive God’s highest and best, the eternal inheritance. Election is the expression of the sovereign will of God for the believer’s life in time. It is God willing His highest and best for their life. Whether they receive God’s highest and best is determined by their obedience to the Word of God. Equal privilege and equal opportunity under election totally excludes and does not take into account your social, economic, racial status or gender in life (1 Cor. 7:20-24). Election and Foreknowledge God has three kinds of knowledge: (1) Self-knowledge (2) Omniscience (3) Foreknowledge. Foreknowledge acknowledges only what is in the decrees, in the plan of God. It is a computer printout of the actual fact (not mere possibilities) regarding the function of the believer. The term “foreknown” is used in Scripture of believers only (and of Christ). It is limited and objective. The foreknowledge of God makes nothing certain but merely acknowledges what is certain. It knows what is already in the decrees regarding believers only. For believers, there are at least three categories of printouts from the computer of divine decrees: (1) Foreknowledge (2) Election (3) Predestination. Foreordination is an act of the infinitely intelligent and wise God in determining the certain futurition of events in the life of the believer. Foreknowledge is not the same as omniscience but is more limited in scope. Omniscience knows both actual and the possible. Foreknowledge includes the actual only. It refers only to those things, which God did decree or adopt as the plan of God-those things related to the believer only. Only the decree establishes certainty or reality; only reality can be foreknown; nothing can be foreknown until first decreed. God’s decrees never originate from His foreknowledge. Although all three exist simultaneously in the mind of God, omniscience, the decree and foreknowledge must be separated into logical sequence for us to understand them: (1) Omniscience (2) Decree: Based on omniscience (3) Foreknowledge: Based on the decree. Election and Predestination Election is the principle and predestination is the function and they are two sides of the same coin (Eph. 1:4, 11). It has to do with the planning. Predestination has to 2024 William E. Wenstrom, Jr. Bible Ministries 123 do with the providing (spiritual life). Election is the expression of the sovereign will of God and predestination is the means of fulfilling God’s sovereign will. Predestination combined with election provides the following six concepts: (1) Purpose: Glorification of God. (2) Plan: Plan of God for the church age. (3) Means of Execution: Operational type spiritual life consisting of the new Christ nature, Word of God and the Spirit of God. (4) Opportunity: To fulfill Plan of God for the church age by applying the Word of God and conveyance of the eternal inheritance. (5) Lifetime of Support: Logistical grace. (6) Option: Function of the volition of the soul to live the spiritual life or in the cosmic system. Election is a function of predestination. Election and the Plan of God for the Church Age God the Father elected the church age believer in order for them to be conformed to the image of His Son. This in turn results in the execution of the plan of God and the glorification of God (Rom. 8:28-29). The design of the plan of God for the church age took place in eternity past like election. The execution of the plan of God for the church age glorifies God. The believer who receives the conveyance of their eternal inheritance (i.e., eternal inheritance) glorifies God. God is glorified in blessing the believer in the devil’s world. Only the believer who grows to spiritual maturity and receives the conveyance of their eternal inheritance will glorify God. Only the believer who is consistent in learning and applying the Word of God will grow to spiritual maturity and receive the conveyance of the eternal inheritance. The believer who faithfully learns and applies the Word of God will execute the plan of God for the church age and receives the eternal inheritance for both time and eternity. The purpose of election is to execute the plan of God for the church age. The purpose of election is for God the Father to bless the believer in both time and eternity. The execution of the plan of God for the church age believer is only accomplished by means of divine power in two categories: (1) Word of God (2) Spirit of God. A divine plan demands divine power to execute, thus totally excluding human works or ability (2 Pet. 1:3). Purpose of Election As we noted in our study of Ephesians 1:4, the infinitival purpose clause einai hēmas hagious kai amōmous katenōpion autou (εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ), “in order that each and every one of us would be holy as well as uncensurable in His judgment” in this verse presents the purpose for which the Father elected the church age believer before the act of creating the time, matter, space continuum. Namely, that they would possess the characteristics of being holy 2024 William E. Wenstrom, Jr. Bible Ministries 124 and blameless in His judgement. They would be holy and blameless in a perfective sense when they receive their resurrection bodies at the rapture of the church because of their union and identification with Jesus Christ. Therefore, election means that God has a plan for the believer’s life. That plan is for the believer to be conformed to the image of Christ. This results in the execution of the Father’s plan and His glorification. It means that He has a purpose and direction for the believer’s life. Positive volition towards the Gospel is the means by which election is appropriated (2 Thess. 2:14). Election means that God has designed a specific plan or purpose for every church age believer in eternity past (2 Tim. 1:9). The church age believer has been called out of the cosmic system of Satan in which they were enslaved at the moment of physical birth (1 Pet. 2:9). They have been elected in order that they may be freed from the bondage of the cosmic system and the old sin nature (Gal. 5:13). They have been chosen to enter the kingdom of God through election, which is appropriated through faith in Christ (1 Thess. 2:12 cf. Heb. 11:8). God has elected them in order that they may be called the sons of God (1 John 3:1). They have been elected in order that we may receive the promise of eternal life (1 Tim. 6:12; Heb. 9:15). They have been elected in order that they may receive eternal glory, which means that God is going to bless them beyond human comprehension in the eternal state in a resurrection body (1 Pet. 5:10). They have been elected in order that they may execute a predetermined plan (Rom. 8:28). They have been set apart for the purpose of executing this plan (Rom. 1:7). God has elected them in order to form a royal priesthood (1 Pet. 2:9). The church age believer has been chosen in order that they may perform divine good which has intrinsic and eternal value (John 15:16). They have been elected in order that they may have fellowship or a relationship with God through obedience to His Word (1 Cor. 1:9). He has elected the believer in order that they may obtain spiritual prosperity (1 Cor. 7:15) and inherit blessing (1 Pet. 3:9). They have been elected in order to form the body of Christ, which will be completed at the rapture (Col. 3:15). The church age believer has been elected to privilege in order that they may have confidence in life and this confidence is obtained through the application of the Word of God (Eph. 1:18). They have been elected in order that they may go through unjust suffering for Christ’s sake (1 Pet. 1:18-21). Because the believer has been elected to such high privileges, they are persecuted by the devil and the kingdom of darkness while in the cosmic system (John 15:18-21). Privilege of Election The church age believer has been elected to privilege. They are said to be elected to privilege by virtue of what God has provided for them in eternity past. The church 2024 William E. Wenstrom, Jr. Bible Ministries 125 age believer lives in a totally unique dispensation and has been given totally unique and invisible assets. They have privileges that believers in other dispensations never had. For instance, the church age believer has the completed canon of Scripture and the mandates to be filled and walk by means of the Spirit, which is accomplished by applying the Word of God. The church age believer can represent himself or herself before God the Father as a royal priest. The church age believer can pray to God the Father directly as a royal priest. This is a privilege that believers in past dispensations did not have. They have the privilege of being filled or influenced by the Holy Spirit (Eph. 5:18). They have the completed canon of Scripture, the mind of Christ (1 Cor. 2:16). All church age believers have been given a spiritual gift in which to edify or build up the Body of Christ (1 Cor. 12:4-11). All church age believers are members of the body of Christ (1 Cor. 12:27), and members of the future bride of Christ (Rev. 19:7-8; 21:9). They are called joint-heirs of Christ something which other believers neither in past dispensations nor in future dispensations will be able to boast about (Rom. 8:17). They are called sons of God, a title that church age believers hold exclusively (Rom. 8:14-17; Gal. 3:26). Church age believers have been given a new nature at the moment of justification (2 Cor. 5:17; Gal. 6:15). The church age believer is a new spiritual species, which is totally unique to the church age. They are indwelt by all three members of the Trinity (Eph. 4:6; Rom. 8:11; Col. 1:27). Church age believers have a heavenly citizenship with all the privileges that it entails (Phil. 3:20). Never has so much divine power been made available in history to believers than that which has been given to those in the church age. This invisible power has been provided because the church age is the dispensation of invisible warfare with Satan and the kingdom of darkness (Eph. 6:11-18). They have also been given the privilege of suffering for Christ in this dispensation of invisible warfare (Phil. 1:30). The church age believer has the privilege of enduring unjust suffering, which is for the purpose of blessing the believer in the devil’s world, thus glorifying God. The church age believer shares in the sufferings of Christ in order that they may be glorified with Christ (Rom. 8:17), which is the desire of the believer in spiritual adulthood (Phil. 3:10). Responsibility of Election Along with the privileges that the church age believer possesses under election comes responsibility. Ephesians 4:1 I (Paul), therefore, the prisoner of the Lord, entreat you to walk (live) in a manner worthy of the election with which you have been elected. (NASB95) 2024 William E. Wenstrom, Jr. Bible Ministries 126 The church age believer fulfills this responsibility by faithfully applying the Word of God under the enabling power of God the Holy Spirit (2 Pet. 1:5). The church age believer’s election to privilege provides for them greater responsibilities. Church age believers as spiritual royalty and spiritual citizens have been given the tremendous responsibility of executing the plan of God for the church age. The plan of God for the church age can only be executed through faithful obedience to the Word of God. The Christian life is a supernatural way of life and demands a supernatural means of execution (1 Thess. 1:11). The church age believer’s election to privilege gives them the responsibility of growing up spiritually as a son of God and member of the body of the Christ. The church age believer’s election to privilege does not permit cosmic living or living in the old sin nature. The believer has the responsibility of living in the new man or new nature, which God has designed for them to live in under the filling of the Spirit. The believer has the responsibility as a citizen of heaven to conduct himself according to the divine mandates found in the mystery doctrines for the church age. The responsibility of the church age believer is to avoid a lifestyle in the cosmic system (1 Thess. 4:7). The church age believer has the responsibility as a royal priest to pray, to give and to serve the royal family by operating in their spiritual gift, which they received at the moment of conversion. They have the responsibility to conduct themselves as a royal ambassador for Christ in the devil’s world. They have the responsibility of being filled or influenced by the Holy Spirit. Privilege connotes responsibility. Being a member of spiritual royalty provides greater privileges but also demands greater responsibility. The responsibility of the church age believer who has been elected to privilege is to avoid the enticements of the cosmic system and to be occupied with the execution of the plan of God for the church age (1 Tim. 6:10-12). Election to privilege provides unique privileges and demands greater responsibilities. Election to privilege provides the church age believer with greater responsibilities never before given to believers in past dispensations nor will they be given to future dispensations. Election and the Spiritual life Election is the work of God the Father in eternity past where He desires all church age believers to be conformed to the image of His Son and receive their eternal inheritance. Predestination is the provision to attain this desire of the Father in eternity past. Every church age believer has been given their very own spiritual life in order to achieve the Father’s desire for them. Church age believers have been given a spiritual life in order to enjoy fellowship with God and be conformed experientially with Christ in His death and resurrection. 2024 William E. Wenstrom, Jr. Bible Ministries 127 The Christian way of life or in other words, the church age believer’s spiritual life is based upon the filling of the Spirit that is unique to the church age since the command to be filled with the Spirit is never found in the Old Testament. It is one of the seven salvation ministries of the Holy Spirit. At the moment of conversion every believer is filled with the Spirit, but he loses it through committing personal sin. It is recovered by confessing any known sin to the Father (1 John 1:9) and is maintained by obedience. Therefore, it is “dynamic” whereas the indwelling of the Spirit is “static” meaning it never changes. Every believer in the church age is commanded to be filled with the Spirit, or as we will note, they are to permit the Holy Spirit to influence their soul (Ephesians 5:18). The filling of the Spirit takes place when the believer is obeying the voice of the Spirit, which is heard through prayerful study of the Word of God. It is not an emotion (though it will result in emotions such as joy) but rather is the mental state of the believer who does not have any unacknowledged sins in the stream of consciousness and is applying the Word to his thought process. The filling of the Spirit takes place in the soul of the believer when they allow God the Holy Spirit to influence their soul, which He does through the Word of God. The filling of the Spirit is the operational power of God the Holy Spirit, which empowers the believer to execute the will of God the Father. It enables the believer to be conformed to the image of the Lord Jesus Christ meaning to become like Him experientially in His death and resurrection. It enables the believer to become like Jesus Christ in thought, word and action or in other words, it gives the believer the ability to acquire experientially the character of the Lord Jesus Christ. It is necessary for the believer to allow himself to be influenced by the Spirit in order that they may walk by the Spirit. Walking by the Spirit is actively choosing to conduct oneself by means of the Spirit. The filling of the Spirit and walking by the Spirit are two sides of the same coin. The believer cannot walk by the Spirit unless they are filled with the Spirit since the filling of the Spirit is directly related to the believer’s mental attitude whereas walking by the Spirit is directly related to how the believer conducts himself or in other words, how they speak and act. A person’s words and actions are governed by their mental attitude and volition. Therefore, a believer cannot walk by the Spirit if they are not first filled or influenced by the Spirit. The filling of the Spirit is directly related to being a doer of the Word of God since only believers who are obedient to the Word of God are filled with the Spirit since the Spirit speaks through the Word of God. Therefore, the believer who is applying the Word of God is filled with the Spirit or more accurately is influenced by means of the Spirit. The Spirit takes the doctrines of Christ, i.e., the Word of God and makes them understandable to the believer. The Spirit does not act independently of the mind of Christ, i.e., the Word of God (John 16:13-15; 1 2024 William E. Wenstrom, Jr. Bible Ministries 128 Corinthians 2:10-16). Therefore, the believer who is influenced by means of the Spirit is a doer of the Word. The Spirit of God and the Word of God work in concert with one another on behalf of the believer who has no acknowledged sin in their stream of consciousness and is applying the Word of God to their thought process. In fact, the Spirit inspired the Scriptures (2 Peter 1:20-21). The filling of the Spirit is the only means of spirituality in the church age. Spirituality is the filling of the Spirit. It is an absolute meaning that the believer is either filled with the Spirit or they are living in carnality or in other words, you are governed by the old sin nature and thus out of fellowship with God. The filling of the Spirit is the only means of having fellowship with God (John 4:23-24). It is the only means by which the Holy Spirit reproduces Christ-like character in the believer. The filling of the Spirit is the only means by which the believer can execute the plan of God. The filling of the Spirit is a power option meaning that the believer has to choose whether or not to allow God the Holy Spirit to fully influence their soul. Predestination Predestination is sharing the destiny of Jesus Christ. Romans 8:28-29 teaches that the Father predestinated the Christian to be conformed to the image of His Son Jesus Christ. Ephesians 1:5 teaches that the church age believer was predestined by the Father in eternity past for the purpose of adoption as sons. Ephesians 1:11 teaches predestination is related to the Christian’s eternal inheritance. The Scriptures teach that the sinner does determine his own destiny in the sense that he must respond to God’s initiation and invitation through the presentation of the gospel to enter into a relationship with Him by making the non-meritorious decision to accept by faith Jesus Christ as Savior (John 3). The Scriptures teach that God seeks out the sinner in order to save the sinner. The sinner, who is spiritually dead, does not have the capacity or the desire to seek God out. The fact that God has to seek out the sinner in order to present him the gospel so that the sinner can make a decision to accept by faith Christ as Savior or reject Him indicates that the salvation of men is based upon God’s initiative and sovereign choice. Therefore, God is sovereign in predestinating the Christian and electing the Christian since the salvation of man is based upon God’s initiative and not the sinner’s faith in Christ since the sinner has no capacity or desire whatsoever to seek out or establish a relationship with God. If God did not take the initiative and seek out the sinner, the sinner would have no opportunity whatsoever to make a decision to accept or reject Christ as Savior. Therefore, the verb proginosko in Romans 8:29 emphasizes that God took the initiative in the Christian’s salvation and means, “to know beforehand” or “to know in advance.” 2024 William E. Wenstrom, Jr. Bible Ministries 129 The Bible does not teach double-predestination or that the unbeliever is predestined to the eternal lake of fire since the Bible teaches that God desires all men to be saved (John 3:16-18; 1 Timothy 2:4; 2 Peter 3:9). Predestination and Conformity to the Image of Christ The apostle Paul in Romans 8:29 teaches the Christians in Rome that they were foreknown by the Father and were predestined by Him to be conformed to the image of His Son so that His Son would be the firstborn among many brethren. Romans 8:29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren. (NASB95) “He foreknew” is the third person singular aorist active indicative form of the verb proginosko, which is a compound word composed of the preposition pro, “before” and the verb ginosko, “to know,” thus the word literally means, “to know beforehand” or “to know in advance.” In secular Greek, the verb meant “to foreknow, to know beforehand.” It does not refer to electing, loving relationship or predestination. In classical Greek, the verb has three basic meanings. First, it refers to having insight of something yet future (Xenophon, Cyropaedia 2.4.11). Secondly, it may refer to prognosticating or foreshadowing something (Aristotle, Historia Animalium 6.27.b.10). Lastly, it can mean “coming to a decision beforehand” as in Demosthenes (Orations 29.58), “prejudiced by his own friends.” In the Septuagint the word is used only three times, non that are canonical and always without any Hebrew equivalent (Wisdom 6:13; 8:8; 18:6). Josephus uses proginosko in relation to the destruction of Jerusalem by the Romans in 70 A.D. and states that no one who “knew” Jerusalem “before” would recognize it after its destruction by the Romans (War of the Jews 6.8). The verb occurs only five times in the Greek New Testament (Acts 26:5; Romans 8:29; 11:2; 1 Peter 1:20; 2 Peter 3:17). The verb proginosko appears in Acts 26:5 where it is used in the context of Paul’s defense before Agrippa and with reference to Paul’s fellow countrymen “knowing” Paul “before” he became a Christian. In 2 Peter 3:17, Peter uses the word when addressing his Christian readers and reminding them that they “knew beforehand” to be on guard against false teachers. In Romans 8:29, 11:2 and 1 Peter 1:20, the verb proginosko is used with God the Father as the subject and means, “to foreknow” referring to His foreknowledge. In 1 Peter 1:20, the word in context refers to the Father’s “foreknowledge” of Christ that He would die for the sins of the world and then be raised from the dead. The word is used by Paul in Romans 11:2 with reference to the Father’s “foreknowledge” of the nation of Israel whom the Father 2024 William E. Wenstrom, Jr. Bible Ministries 130 had not rejected since there would be a remnant in the nation of Israel that would in the future accept Christ as Savior and would thus receive the divine promises made to the patriarchs and the nation of Israel. In Romans 8:29, the verb is used with reference to the Father’s “foreknowledge” of the church, which is composed of both Jews and Gentiles. God’s foreknowledge is related to His attribute of omniscience and the divine decree. In Romans 8:29, the verb proginosko is used of the Father “knowing beforehand” or “knowing in advance” that the Christian would accept by faith Jesus Christ as Savior. Therefore, it is the Christian’s faith in Christ as Savior that it is the object of the Father’s foreknowledge. This verb emphasizes that the salvation of men is based upon God’s initiative. So we can see that since Paul teaches that God the Father first foreknew the Christian and then predestinated the Christian to be conformed to the image of His Son Jesus Christ that the predestination of the Christian is based upon God’s foreknowledge. “He predestined” is the third person singular aorist active indicative form of the verb proorizo, which like proginosko is a compound word and is composed of the preposition pro, “before” and the verb horizo, “to set a boundary,” thus the word literally means, “to set a boundary in advance.” The word means, “to mark out beforehand” or “set the limits or boundaries in advance of any place or thing. When used of people, proorizo means to put limitations upon that person. Thus, the word conveys the idea of determining a person’s destiny. It means to plan in advance for someone. Now, in Romans 8:29-30, the verb proorizo is used again with reference to the predestination of church age believers. However, in these verses the word is used of God the Father “determining beforehand” or “predestinating” the Christian in eternity past to be conformed into the image of Christ. Therefore, Romans 8:29 teaches that predestination is sharing the destiny of Jesus Christ. It is also related to the divine decree of God and describes the act of the infinite, eternal omniscience of God, which determined the certain future existence of events, which will happen in time to the believer. In Romans 8:29, Paul teaches that God the Father first foreknew the Christian and then predestinated the Christian to be conformed to the image of His Son Jesus Christ, thus indicating that predestination is based upon God’s foreknowledge. Romans 8:29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren. (NASB95) “To become conformed to” is the accusative masculine plural form of the adjective summorphos, which is a compound adjective composed of the preposition 2024 William E. Wenstrom, Jr. Bible Ministries 131 sun, “with, together with” and the noun morphe, “essence, nature,” thus the word literally means, “having the same essence as something.” The compound adjective summorphos is found in the writings of Nicander (Theriaca, 321). Where schema speaks of the outward appearance of something, summorphos refers to the inward aspect of something or its essence. The word is not found in the Septuagint and appears only twice in the Greek New Testament (Romans 8:29; Philippians 3:21). In Philippians 3:21, the adjective summorphos is used in relation to perfective sanctification or in other words, the believer in a resurrection body. In Romans 8:29, the adjective summorphos is not only used in relation to the Christian’s body being “conformed” to Christ’s resurrection body but it also is used in relation to the Christian’s character being conformed to Christ’s character. When the believer receives his resurrection body it will be the completion of his sanctification. This adjective describes the act of accomplishing this divine good of intrinsic quality and character or in other words, conforming the Christian into the image of Christ both inwardly and outwardly. Therefore, in Romans 8:29, the adjective summorphos refers to the Christian being “conformed” into the image of Christ, both inwardly (perfect Christ-like character) and outwardly (Christ’s resurrection body). It functions as an “accusative direct object” meaning it is receiving the action of the verb proorizo, “He predestined.” We will translate the word in a verbal form since the noun eikon, “the image” functions as an “objective genitive” meaning that it functions semantically as the direct object of the verbal idea implicit in the adjective summorphos, “conformable.” This is indicated in that summorphos, “conformable” can be converted into the verbal form summorphizo “to be conformed to” and the noun eikon, “the image” into its direct object. Therefore, we will translate summorphos, “to be conformed to.” “The image” is the articular genitive feminine singular form of the noun eikon which in classical Greek, the term is derived from eioka, “to be like” and could refer to “pictures” or “statues” or “idols.” It stands for five Hebrew words in the Septuagint and was used in a negative sense for idols and in a positive sense referring to man as created in the image of God. The word appears twenty four times in the Greek New Testament where it was used to denote the image of a Roman emperor on a coin (Matthew 22:20), idols men made in exchange for the glory of God (Romans 1:23), or the image of Antichrist (Revelation 13:14-15; 14:9, 11; 15:2; 16:2; 19:20; 20:4). It is used in relation to the Law in Hebrews 10:1 where the writer teaches that the Law is not the exact “image” of spiritual matters. The noun eikon is also used in the New Testament of man being in the “image” of God (1 Corinthians 11:7) and of Adam’s descendants bearing his “image” or 2024 William E. Wenstrom, Jr. Bible Ministries 132 “likeness” (1 Corinthians 15:49). It is used of Christ who is the “image” of God (2 Corinthians 4:4; Colossians 1:15) and of Christians being conformed to the “image” of Christ (Romans 8:29; 2 Corinthians 3:18; Colossians 3:10). In Romans 8:29, the noun eikon refers to the Christian’s “likeness” to Christ “bodily” as well as “spiritually.” As we noted earlier, the word functions as an “objective genitive” meaning that it functions semantically as the direct object of the verbal idea implicit in the adjective summorphos, “conformable.” This is indicated in that summorphos, “conformable” can be converted into the verbal form summorphizo “to be conformed to” and the noun eikon, “the image” into its direct object. In Romans 8:30, the apostle Paul teaches the Christians in Rome that they have been predestinated, called, justified and glorified by God the Father. Romans 8:30 And these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified. (NASB95) “He predestined” is the third person singular aorist active indicative form of the verb proorizo, which appeared in Romans 8:29 and its meaning is retained here in Romans 8:30 where it is used with reference to the predestination of church age believers in the sense that God the Father “determined beforehand” or “predestinated” the Christian in eternity past to be conformed into the image of Christ. Therefore, Romans 8:29-30 teaches that predestination is sharing the destiny of Jesus Christ. It is also related to the divine decree of God and describes the act of the infinite, eternal omniscience of God, which determined the certain future existence of events, which will happen in time to the believer. As we noted in Romans 8:29, Paul teaches that God the Father first foreknew the Christian and then predestinated the Christian to be conformed to the image of His Son Jesus Christ, thus indicating that the predestination is based upon God’s foreknowledge. This work of conforming the Christian into the image of Christ began the moment the Christian expressed faith alone in Christ alone. It continues after salvation in the believer who obeys the Father’s will, which is revealed by the Holy Spirit through the communication of the Word of God and it will be completed at the resurrection of the church. The Father’s purpose for extending us grace, for crucifying us with Christ and burying us with Him as well as raising and seating us with Christ at His right hand is so that we might become conformed to the image of His Son Jesus Christ. The sole objective of God the Father saving us, justifying, sanctifying and glorifying us through His Son Jesus Christ is so that we might become like His Son Jesus Christ and by doing so bring many sons to glory. His purpose for giving us a new nature, the nature of Christ, the mind of Christ and the Spirit of Christ is so that we might become like His Son Jesus Christ. 2024 William E. Wenstrom, Jr. Bible Ministries 133 The process by which God transforms the believer into the image of Christ is called “sanctification” which is a technical theological term for the believer who has been set apart through the baptism of the Spirit at the moment of conversion in order to serve God exclusively and is accomplished in three stages: (1) Positional (2) Experiential (3) Perfective. All three stages of sanctification refer to the process of conforming the believer into the image of Jesus Christ, which is the Father’s plan from eternity past (Romans 8:28-30). Predestination and Adoption Ephesians 1:5 teaches that the church age believer was predestined by the Father in eternity past for the purpose of adoption as sons. Ephesians 1:5 He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will. (NASB95) “Predestined” is the verb proorizo, which refers to the fact that God the Father before the foundation of the world determined beforehand or predestined us to adoption as sons through Jesus Christ in order to be conformed to the image of Jesus Christ. “Adoption” is the noun huiothesia, which means, “placing as a son.” It is not so much a word of relationship but of position. In regeneration a Christian receives the new nature as a child of God. In adoption they receive the position of a son of God at the moment of conversion through the Baptism of the Spirit. Every Christian obtains the place of a child and the right to be called a son the moment he believes in Jesus Christ for salvation (Galatians 3:25-26; 4:6; 1 John 3:1-2). At the moment of conversion when they exercise faith alone in Christ alone the church age believer is adopted Roman style into the royal family of God through the baptism of the Spirit thus making them an heir of God and spiritual aristocracy. In adoption they receive the position of a son of God at the moment of conversion through the baptism of the Spirit. Every Christian obtains the place of a child and the right to be called a son the moment he believes in Jesus Christ for salvation (Galatians 3:25-26; 4:6; 1 John 3:1-2). The New Testament teaches 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. Romans 8:15 teaches that the church age believer has been adopted “Romans style” into the royal family of God. Romans 8:15 For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!” (NASB95) 2024 William E. Wenstrom, Jr. Bible Ministries 134 “Adoption” is the noun huiothesia, which means, “placing as a son.” It is not so much a word of relationship but of position. As we noted, at the moment of conversion the church age believer is adopted Roman style into the royal family of God through the baptism of the Spirit thus making them an heir of God and spiritual aristocracy. 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 Jesus Christ. As a Roman citizen the apostle would naturally know of the Roman custom but in the cosmopolitan city of Tarsus and again on his travels, he would become equally familiar with the corresponding customs of other nations. He employed the Roman style adoption analogy to teach the spiritual adoption of church age believers. 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. The act of adoption is the conclusion of any action by which any person, usually a son, is brought into a new family relationship where he now has new privileges and responsibilities as a member of the family, and at the same time loses all previous rights and is divested of the previous duties of his former family relationship. “A spirit of slavery” is composed of the accusative neuter singular form of the noun pneuma, “a spirit” and the genitive feminine singular form of the noun douleia, “of slavery.” The noun pneuma appears twice in Romans 8:15. It appears in the expression “a spirit of bondage” (pneuma douleias) and “a spirit of adoption” (pneuma huiothesias). The word is translated “spirit” since the translators interpret the word as either referring to an attitude, disposition or mentality. This is how the word is used by Paul in 1 Corinthians 4:21 and 2 Timothy 1:7. Therefore, if we interpret pneuma as referring to an attitude, disposition or mentality in both instances where the word is used, this would mean that Paul is teaching in Romans 8:15 that the Christian has not received a mentality or spirit of bondage but rather a mentality or spirit produced by adoption. There are also some who interpret the second pneuma as referring to the Spirit and the first referring to a mentality or attitude. Therefore, this would mean that Paul is teaching in Romans 8:15 that the Christian has not received a mentality or attitude of slavery but rather the Spirit who effects the Christian’s adoption into the family of God. However, there are several reasons why both of these interpretations are incorrect and that the word in both instances is a reference to the Holy Spirit. The first is the context. In Romans 8:1-27, Paul is teaching regarding the Spirit’s work on behalf of the Christian as related to his sanctification. In Romans 8:1, Paul 2024 William E. Wenstrom, Jr. Bible Ministries 135 assured his Christian readers in Rome that there is never any condemnation, none whatsoever for them because of their union with Jesus Christ. Next, in Roman 8:2, he taught the Christians in Rome that the life-giving Spirit’s authoritative power, by means of Christ Jesus, has set them free from the authoritative power of the sin nature as well as spiritual death’s. Then, in Romans 8:3, Paul “explains how” or presents the “reason why” the life-giving Spirit’s authoritative power, by means of (the death and resurrection of) Christ Jesus has set them free from the sin nature’s authoritative power as well as spiritual death’s. Romans 8:4 teaches that the Father’s purpose for sacrificing His Son on the Cross was so that the righteous requirement of the Law would be fulfilled in an experiential sense in those Christians who are not conducting their lives in submission to the sin nature but in submission to the Spirit. Then, in Romans 8:5, Paul teaches that those Christians who are in submission to the sin nature, occupy their minds with the desires of the sin nature whereas those who are in submission to the Spirit occupy their minds with desires of the Spirit. Paul in Romans 8:6 teaches that the mind-set produced by the sin nature is temporal spiritual death, i.e., loss of fellowship with God whereas the mind-set produced by the Spirit is life, i.e., experiencing eternal life and peace. Then, in Romans 8:7, he teaches that the mind-set produced by the sin nature is antagonistic toward God and has no capacity to obey His Law. Next, in Romans 8:8, the apostle teaches that those in bondage to the flesh, i.e., the sin nature can never please God. In Romans 8:9, he teaches that the Christian is not in bondage to the sin nature in a positional sense but rather in subjection to the authority of the Spirit and is indwelt by the Spirit in contrast to the unbeliever who is not. Paul teaches in the protasis of a first class condition that appears in Romans 8:10 that the Christian is indwelt by Christ. Then, in the apodosis, he teaches that while on one hand, the Christian’s body is dead due to the sin nature but on the other hand, the Spirit is life and peace because of imputed righteousness. Next, Paul in Romans 8:11 teaches that the Spirit who raised Jesus from the dead will also give life to the Christian’s mortal body through the Spirit who indwells the Christian. The apostle Paul in Romans 8:12 teaches that the Christian is by no means obligated to live in submission to the flesh. Then, in Romans 8:13a, Paul teaches that the Christian, who submits to his flesh, will lose fellowship with God. Whereas, in Romans 8:13b, he teaches that if by the Spirit, the Christian puts to death the deeds of the sin nature, then he will live and experience fellowship with God. Lastly, in Romans 8:14, Paul teaches that the Sons of God are led by the Spirit of God. Therefore, up to Romans 8:15, when Paul uses pneuma, it is used with reference to the Holy Spirit exclusively. In Romans 8:16-27, Paul continues to emphasize the work of the Spirit on behalf of the Christian. In this passage, pneuma is used with reference to the Holy Spirit in every instance except in Romans 8:16 where the 2024 William E. Wenstrom, Jr. Bible Ministries 136 second time the word appears in the passage, it is used clearly with reference to the Christian’s human spirit. Also further indicating that the two occurrences of pneuma in Romans 8:15 are a reference to the Holy Spirit is that there is a clear connection that Paul is making between the believer’s sonship and the Holy Spirit in Romans 8:14 and 23. Also, in Galatians 4:4-7, Paul teaches the Galatians regarding this connection. In Galatians 4:5, Paul uses the noun huiothesia, “adoption as sons” and the expression Abba ho pater, “Abba, Father” in Galatians 4:6, both of which appear in Romans 8:15. Some contend that the expression “a spirit of bondage” in Romans 8:15 refers to the Spirit’s role in relation to the Law in convicting people of sin in the Old Testament dispensation. There is support for this since Paul teaches in Romans 7:14 that the Law is spiritual meaning inspired by God the Holy Spirit. In fact, in Romans 7:7-25, although He is not mentioned, it was the Spirit who convicted Paul as a Christian that he was breaking the Law since the Scriptures teaches that one of the ministries of the Spirit on behalf of the believer is to convict him of sin. However, nowhere in Romans does he teach that the Spirit is related to bringing the Christian into bondage to the Law or sin. He convicts of sin but never is He said to bring anyone into bondage to sin. He convicts the believer when he disobeys the Law but does not bring the believer into bondage to the Law in either the Old Testament dispensations or in the church age. Rather, it is just the opposite, Paul teaches that the Spirit sets the Christian free from sin and the Law. Also, in Galatians 4:4-7, slavery is tied to being under the Law. In Romans 7:56, Paul contrasts the “letter” of the Law with the Spirit and teaches that the Spirit has freed the Christian from the bondage and condemnation of the Law as a result of the presence of the indwelling Adamic sin nature. Furthermore, 2 Corinthians 3:6-18 teaches that the Spirit gives life but the letter of the Law kills. Therefore, it would appear that the noun pneuma in the expression “a spirit of slavery” in Romans 8:15 does not refer to the Spirit since the Scriptures do not teach that He is related to bringing the believer under any type of bondage to the Law or sin. However, in this expression, the noun pneuma does refer to the Spirit since it is used in a rhetorical sense. It is used in a hypothetical sense in contrast to the expression “the Spirit of adoption.” This means that he is teaching that the Spirit the Christians in Rome have received is not a “Spirit of bondage” or a “Spirit who effects or brings about slavery” but a Spirit, who effects or brings about their adoption as sons of God. So he is not implying that the Spirit effects or brings into bondage to the Law or sin but rather He effects or brings about their adoptions as sons of God. So, in Romans 8:15, Paul uses pneuma twice with reference to the Holy Spirit in order to teach two things regarding His work on behalf of the Christian. First of all, the Spirit in contrast to the sin nature does not enslave the Christian and does not 2024 William E. Wenstrom, Jr. Bible Ministries 137 condemn him like the Law. The second is that He effects the Christian’s adoption into the royal family of God. He does not make the Christian a slave like the sin nature did prior to justification or condemn him like the Law but rather He makes the Christian a son of God. This interpretation is supported by the fact that Paul is speaking of the Spirit’s work in relation to the Christian’s sanctification in Romans 8:1-27. The rhetorical use of pneuma in the expression “a spirit of bondage” is used in a hypothetical sense in contrast to the concept taught in the expression “the Spirit of adoption.” Paul does this in order to emphasize with his Christian readers in Rome that they have a familial and legal relationship with God so that they would be assured of their eternal salvation and that God is for them and not against them. Paul uses the adoption metaphor and slavery metaphor together in order to appeal to the frame of reference of his readers since both were institutions in the Roman Empire in the first century when he penned this epistle. Therefore, in Romans 8:15, the first time that the noun pneuma is used by Paul, it is a reference to the Holy Spirit in a rhetorical sense. The word functions as an “accusative direct object” meaning that it is receiving the action of the verb lambano, “you have received” whose meaning is negated by the emphatic negative adverb ou, “by no means.” “A spirit of adoption as sons” is composed of the accusative neuter singular form of the noun pneuma, “a spirit” and the genitive feminine singular form of the noun huiothesia, “of adoption.” The noun huiothesia occurs rarely before the Christian period. There appears to be no precedent for the concept in the Old Testament despite the fact that the term does not appear in the Septuagint. Huiothesia is a legal technical term in antiquity and does not appear in the nomenclature of religion. The word appears only five times in the Greek New Testament (Romans 8:15, 23; 9:4; Galatians 4:5; Ephesians 1:5). In Romans 8:15 and Ephesians 1:5, the noun huiothesia is related of course to the noun huios and means, “placing as a son.” The moment the Christian was declared justified through faith alone in Christ alone, they were adopted Roman style into the royal family of God through the baptism of the Spirit thus making them an heir of God and spiritual aristocracy. In Romans 8:15, the noun huiothesia, “adoption as sons” functions as a “genitive of product” meaning that it is the “product” of the noun pneuma, “the Spirit” to which it stands related. This indicates that the Spirit “produces” or “effects” or “brings about” or “causes” the Christian to be adopted Roman style into the royal family of God. The noun huiothesia emphasizes that the believer receives the “position” of being a son of God, the moment they were declared justified through faith alone in Christ alone (Galatians 3:26-28; 4:6; 1 John 3:1-2). The Spirit makes this adoption real to 2024 William E. Wenstrom, Jr. Bible Ministries 138 the Christian’s experience (Galatians 4:6). The indwelling of the Spirit gives the guarantee of the believer’s adoption (Galatians 4:6). The filling of the Spirit enables the believer to experience their adoption (Ephesians 5:18). The full manifestation of this adoption takes place at the rapture of the church (Romans 8:23; Ephesians 1:14; 1 Thessalonians 4:13-18; 1 John 3:2). Romans 8:23 teaches that the Christian, who has the first fruits of the Spirit, groans within himself, waiting eagerly their adoption as a son, the redemption of his body at the resurrection of the church. Romans 8:23 And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. (NASB95) “Adoption” is the accusative feminine singular form of the noun huiothesia, which we saw this word in Romans 8:15 and is related of course to the noun huios and means, “placing as a son.” It refers to the Christian’s Roman style adoption into the royal family of God. The noun huiothesia emphasizes that the believer receives the “position” of being a son of God, the moment he was declared justified through faith alone in Christ alone (Gal. 3:26-28; 4:6; 1 Jn. 3:1-2). The Spirit makes this adoption real to the Christian’s experience (Gal. 4:6). The indwelling of the Spirit gives the guarantee of the believer’s adoption (Gal. 4:6). The filling of the Spirit enables the believer to experience their adoption (Ephesians 5:18). The full manifestation of this adoption takes place at the rapture of the church (Rom. 8:23; Eph. 1:14; 1 Thess. 4:13-18; 1 Jn. 3:2). This is how the word is used in Romans 8:23. “The redemption” is the articular accusative feminine singular form of the noun apolutrosis, which means, “to buy back a slave thus making them free by payment of a ransom, the act of release or state of being resulting in release or redemption” (Luke 21:28; Rom. 3:24; 8:23; 1 Cor. 1:30; Eph. 1:7; 1:14; 4:30; Col. 1:14; Heb. 9:15; 11:35). The word was used was used in secular Greek as a technical term for money paid to buy back and set free prisoners of war or to emancipate, to liberate a person from subjection or domination, to free from restraint, control, or the power of another) slaves from their masters. Apolutrosis would have been a very meaningful term to the first century reader as there were by some accounts up to 60 million slaves in the Roman Empire! Many of these slaves became Christians and fellowshipped in the local assemblies. A slave could purchase his own freedom, if he could collect sufficient funds or his master could sell him to someone who would pay the price and set him free. Redemption was a precious thing in Paul’s day. 2024 William E. Wenstrom, Jr. Bible Ministries 139 Apolutrosis appears ten times in the Greek New Testament where its usage can be divided into three categories: (1) Soteriological: The study of salvation. (2) Eschatological: The study of future things. (3) Release of a prisoner. In Hebrews 11:35, the term describes Old Testament martyrs who refused to accept their release from torture by denying the Lord. The following passages contain the soteriological usage. In Romans 3:24, 1 Corinthians 1:30, Ephesians 1:7, Colossians 1:14, and Hebrews 9:15, the word refers to the Lord Jesus Christ “purchasing” the entire human race out of the slave market of sin by means of His voluntary, substitutionary spiritual death on the Cross. The following passages contain the eschatological usage. In Luke 21:28, the Lord uses the word in relation to His Second Advent, which will “deliver” the nation of Israel from Satan, the Antichrist and the Gentile armies. Paul uses the word in Romans 8:23 and Ephesians 1:14 for the rapture or resurrection of the church, which will terminate the church age and is imminent. Ephesians 4:30 Do not make it a habit to grieve the Holy Spirit by means of whom all of you have been sealed for the day of redemption. (NASB95) Therefore, in Romans 8:23, Paul employs the noun apolutrosis in an “eschatological” sense referring to the moment when the Christian will receive his resurrection body and will be permanently delivered from the sin nature. Redemption of the soul in salvation leads to redemption of the body in resurrection (Eph. 1:14). Redemption of the body is the ultimate status of the royal family of God forever (Rom. 8:23; Eph. 4:30). In Romans 8:23, Paul is teaching that because he and his fellow Christian readers in Rome possess the indwelling presence of the Holy Spirit, they always groan within themselves. Consequently, they are always eagerly waiting for the final manifestation of their adoption as sons of God when they will receive their resurrection bodies at the rapture of the church. The resurrection or “rapture” of the church will mark the permanent eradication of the sin nature from the existence of the believer and will be the completion of the believer’s deliverance from the sin nature as well as the believer’s sanctification. The rapture of the church completes the believer’s sanctification. The “rapture” is a technical theological term for the resurrection of the church, which is imminent, and will be invisible to the world, and will terminate the church age dispensation. It will take place in the earth’s atmosphere when the Lord Jesus Christ will suddenly and forcefully remove the church from planet earth in order to deliver her from the Tribulation period. Galatians 4:4 But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Law 5 so that He might redeem those who were under the Law, that we might receive the adoption as sons. 6 Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, 2024 William E. Wenstrom, Jr. Bible Ministries 140 “Abba! Father!” 7 Therefore you are no longer a slave, but a son; and if a son, then an heir through God. (NASB95) This passage makes clear that adoption of the Christian is directly related to the incarnation of the Son of God in that the incarnation made possible the Christian’s adoption into God’s family. In Galatians 4:5, Paul uses the noun huiothesia, “adoption as sons” and the expression Abba ho pater, “Abba, Father” in Galatians 4:6, both of which appear in Romans 8:15. In Galatians 4:4-7, slavery is tied to being under the Law. In Romans 7:5-6, Paul contrasts the “letter” of the Law with the Spirit and teaches that the Spirit has freed the Christian from the bondage and condemnation of the Law as a result of the presence of the indwelling Adamic sin nature. Furthermore, 2 Corinthians 3:6-18 teaches that the Spirit gives life but the letter of the Law kills. Galatians 4:4-7 teaches that one of the purposes of the incarnation of the Son of God was that we might receive the adoption as sons. So the church age believer’s adoption into the family of God is based upon the incarnation of the Son of God and His substitutionary death on the cross. In Romans 9:4-5, Paul lists eight privileges that were given to the nation of Israel by God. One of these privileges was adoption. Romans 9:1 I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit, 2 that I have great sorrow and unceasing grief in my heart. 3 For I could wish that I myself were accursed, separated from Christ for the sake of my brethren, my kinsmen according to the flesh, 4 who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, 5 whose are the fathers, and from whom is the Christ according to the flesh, who is over all, God blessed forever. Amen. (NASB95) In Romans 9:4, “adoption” is the articular nominative feminine singular form of the noun huiothesia. This is the third time that we have seen this word in the Roman epistle. We saw this word in Romans 8:15 and 23. In both instances, the word refers to the Christian’s Roman style adoption into the royal family of God. At the moment the Christian was declared justified through faith alone in Christ alone, he was adopted Roman style into the royal family of God through the Baptism of the Spirit thus making them an heir of God and spiritual aristocracy. Romans 9:4 is the only instance in the Greek New Testament that huiothesia is used in relation to the nation of Israel. It is not used of the Christian but rather is of the members of the nation of Israel, the majority of whom rejected Jesus of Nazareth as their Messiah. Thus, it is surprising that Paul would attribute this word to unregenerate Israel. Furthermore it is never used in the Old Testament or in Judaism for Israel. Some erroneously conclude that this indicates that the nation of Israel remains the children 2024 William E. Wenstrom, Jr. Bible Ministries 141 of God just as church age believers, i.e., Christians are God’s people. However, this interpretation totally contradicts Paul’s teaching in the first eight chapters of Romans where he teaches that it is only through faith alone in Christ alone that one becomes a son and child of God. Also, we cannot explain Paul’s great sorrow and unceasing grief for the nation of Israel in verses 2 and 3 if we do not interpret huiothesia as referring to Israel. Also, Paul teaches in Romans 9:6 that not all who have descended from Israel constitute spiritual Israel or those whom God recognizes as His covenant people. Therefore, we can conclude that Paul’s use of huiothesia in Romans 9:4 means something totally different when the word is applied to Christians in Romans 8:15, 23, Galatians 4:5, and Ephesians 1:5. The adoption as sons in Romans 8:15, 23, Galatians 4:5 and Ephesians 1:5 is related to the “individual” whereas the adoption as sons in Romans 9:4 is “national.” In Romans 9:4, Paul’s refers to the Old Testament teaching concerning the nation of Israel that they were “God’s son” in a “national” sense meaning that God had set apart Israel from all the nations of the earth for blessing and service (Exodus 4:2223; Deuteronomy 14:1-2; Jeremiah 31:9; Hosea 11:1). Predestination and the Believer’s Inheritance The believer’s heirship also means that the believer has an inheritance (Ephesians 1:13-14, 18; Colossians 1:18), which confers upon the believer the responsibility to grow to spiritual maturity in order to receive this inheritance. The church age believer’s inheritance is mentioned in Ephesians 1:14. 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 2024 William E. Wenstrom, Jr. Bible Ministries 142 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 143 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 144 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 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. 2024 William E. Wenstrom, Jr. Bible Ministries 145 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 146 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 147 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 148 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 149 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 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, here 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 2024 William E. Wenstrom, Jr. Bible Ministries 150 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 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. 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 2024 William E. Wenstrom, Jr. Bible Ministries 151 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. As was the case in Ephesians 1:6 and 12, the noun epainos (ἔπαινος), “praise” pertains to an expression of approval and commendation and speaks of the excellence of a person. The word pertains to the act of expressing admiration or approval. In Ephesians 1:6, the word was used in relation to the Father predestinating the church age believer for the purpose of adoption as His sons because His love through Jesus Christ Himself (cf. Eph. 1:5). This action of the Father in eternity past was so that the church age believer would praise the Father’s glorious grace. In Ephesians 1:12, the noun epainos is used in relation to the Father claiming the church age believer as His possession because of the Father predestinating them according to His predetermined plan. It is also used in relation to the church age believer belonging to a group of people who are characterized as being the first to possess a confident expectation of blessing because of their faith in and union and identification with Jesus Christ. Therefore, this word indicates that the church age believer belongs to a group of people who are the Father’s possession and are the first to possess a confident expectation of blessing in order to “praise” the Father’s glory. Now, here in Ephesians 1:14, the noun epainos is used in relation to the Holy Spirit permanently indwelling the body of the church age believer as the down payment of their inheritance, which we noted is until the Father redeems this possession, i.e. the church age believer, at the rapture or resurrection of the church. Therefore, this word epainos indicates that the Holy Spirit permanently indwelling the body of the 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 was for “the praise” the Father’s glory. The noun doxa (δόξα), “glory” pertains to the honor, which is accorded to, or the splendor which characterizes, a person or thing. As we noted in our study of Ephesians 1:6, the word in this verse serves as a description of the work of the Father in eternity past which is described in Ephesians 1:3-5. Thus, it was used in relation to the work of the Father in eternity past when He elected the church age believer by predestinating them for the purpose of adopting them as His Sons. Then, in Ephesians 1:12, it serves as a description of the work of the Son during His First 2024 William E. Wenstrom, Jr. Bible Ministries 152 Advent. However, here in Ephesians 1:14, it serves as a description of the work of the Holy Spirit in time at the church age believer’s justification. In Ephesians 1:6, it speaks of the manifestation of the character and nature of God through the work of the Father in eternity past on behalf of the church age believer. The Father glorified His character and nature by electing them by predestinating them for the purpose of adoption as sons because of His love through the person and work of His Son Jesus Christ and their faith in and union and identification with His Son. Therefore, in Ephesians 1:6, it is related to the manifestation of the Father’s character and nature, which exceeds the limits of human and angelic understanding and experience and was manifested by the Father electing the church age believer by predestinating them. Thus, it refers to the honor, which is accorded to that which characterizes the Father and 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. In Ephesians 1:12, the word doxa serves as a description of the Son’s work during His First Advent. Therefore, it is used in relation to the crucifixion, death, burial, resurrection and session of the Father’s one and only Son, Jesus Christ during His First Advent. The Son glorified His character and nature by redeeming them out of the slave market of sin through His substitutionary spiritual and physical deaths on the cross (cf. Eph. 1:7). 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 His Son’s substitutionary spiritual and physical deaths on the cross. This sacrifice manifested the justice and righteousness of God in that it propitiated the Father’s holiness, which demanded that sin and sinners be judged. It also manifested God’s attribute of love, which was for the benefit of His enemies, namely, sinful humanity who are enslaved to sin, Satan and his cosmic system. The Father’s glory is related to His omnipotence of God because the Son’s crucifixion, death, burial, resurrection and session at the Father’s right hand delivered all of sinful humanity from the wrath of God, condemnation from the Law, personal sins, spiritual and physical death and enslavement to sin, Satan and his cosmic system. Thus, doxa refers to the honor, which is accorded to that which characterizes the Son and the splendor which characterizes Him. It speaks of the fact that the Son is a transcendent being in that He exceeds the limits of human and angelic understanding and experience. 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 153 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). In Ephesians 1:18, Paul teaches that the church age believer is the Father’s inheritance. 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 154 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. 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 2024 William E. Wenstrom, Jr. Bible Ministries 155 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.”22 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 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 22 Wallace, D. B. (1996). Greek Grammar Beyond the Basics - Exegetical Syntax of the New Testament (p. 198). Zondervan Publishing House and Galaxie Software. 2024 William E. Wenstrom, Jr. Bible Ministries 156 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 157 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 158 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 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. 2024 William E. Wenstrom, Jr. Bible Ministries 159 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 160 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 161 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 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 2024 William E. Wenstrom, Jr. Bible Ministries 162 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) 2024 William E. Wenstrom, Jr. Bible Ministries 163