God’s Eternal Purpose

"According to the eternal purpose which he purposed in Christ Jesus our Lord."—Ephesians 3:11

A verse by verse study in Ephesians 1

Ephesus and Collosse geographically bracketed the early Christian church in Asia Minor, lying about 100 miles distant from each other. Colosse was part of a triumvirate of churches, together with Laodicea and Hierapolis. It is directly linked to Laodicea in Colossians 4:13-16. It is therefore noteworthy that the symbolic letters to the churches in Revelation 2 and 3 are similarly bracketed by Ephesus and Laodicea.

The epistles to these two churches were written at about the same time, probably A.D. 58, and for much the same purpose, Paul confirming to them that God’s call was open equally to Jews and Gentiles. Many phrases appear in common in the two epistles. (See box.)

Paul’s central argument, particularly in Ephesians, is that there has been a change in God’s manner of dealing with the human race; that, whereas his favor had been exclusive to Israel through a law covenant, it was now open to both Jew and Gentile through an administration of grace.

Greetings—Vs. 1, 2

Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

As in all the epistles, with the exceptions of the three by John, the author immediately identifies himself and his audience. It is probable that the Greek kai, here translated "and," would be better translated "even," with the thought not only of further identifying his audience but with the added intention of an encouragement to that complete faithfulness which is the mark of any true "saint."

As is also common in the opening of the epistles, the apostle seeks to bestow "grace and peace" on his readers. Thayer’s Lexicon says of the word "grace" that it is that influence which "turns them to Christ, . . . strengthens, keeps them in Christian faith, knowledge, affection, and kindles them to exercise of Christian virtues." The word translated "peace" comes from a primary root meaning "to join" and speaks of that full peace which comes from reconciliation with God. Both of these attributes come from God as the author of the plan, and the Lord Jesus Christ, as its executor.

Predestination—Verses 3 to 6

Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: according as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

The blessing of which Paul speaks is that the "saints" are the objects both of God’s foreknowledge and his predestination. This textfinds its parallel in Romans 8:29: "For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren." Foreknowledge and predestination are presented as a two-step process—"whom he did foreknow, he also did predestinate." In the Ephesians text a distinction is shown between these two steps. The "saints," from "before the foundation of the world" are chosen "in him," as members of a foreordained "Christ," or anointed class. Their predestination is "unto" an object—in Ephesians, "unto" the adoption of sons, and in Romans, "to be conformed to the image of his son."

A rough analogy of this two-step process may be seen in a man contemplating the opening of a large business. He must prepare a business plan in which he visualizes, or foresees, the need for certain types of employees. Then he must predetermine what the job qualifications will be for each position to be filled. In like manner, God, in formulating his plan from "before the foundation of the world," saw the need of a Christ class. Having seen that need, he predetermined the conditions for those who would be of that body.

The expression "from before the foundation of the world" appears twice in the New Testament, here and in 1 Peter 1:19, 20: "But with the precious blood of Christ, as of a lamb without blemish and without spot: Who verily was foreordained before the foundation of the world, but was manifest in these last times for you." It is to be distinguished from a similar expression, "from the foundation of the world." That term is used of Jesus in Revelation 13:8 and of his church in Revelation 17:8. The harmony between the two is simple. While God’s plan for human redemption was laid out in his own mind from "before" he began actual dealings with his creation, it was not put into action until it became triggered by sin at "the foundation of the world."

Lest we should glory in our selection, Paul hastens to add that it is all for the accomplishment of the will of God and for his good pleasure and is only bestowed upon the "saints" as an act of grace.

Redemption, Forgiveness, Knowledge—Verses 7 to 9

In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; Wherein he hath abounded toward us in all wisdom and prudence; Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself.

The riches of God’s grace bring not only redemption, with its concomitant forgiveness of sins, but he, for his own good pleasure, has bestowed a special degree of knowledge upon his "saints"—revealing to them "the mystery of his will." This revelation is two-fold: "in all wisdom and prudence." In addressing the distinction between the two Greek words here used, Prof. W. E. Vine, in his Expository Dictionary of New Testament Words, has this to say: "While sophia [wisdom] is the insight into the true nature of things, phronesis [prudence] is the ability to discern modes of action with a view to their results; while sophia is theoretical, phroness is practical." As God blessed Bezaleel, the builder of Israel’s tabernacle, not only with the spirit of wisdom but also that of workmanship (Ex. 31:2, 3), so he blesses the saints with both the information and ability to perform his will.

Once again Paul stresses that these revelations are not to the credit of the creature but according to God’s "good pleasure, which he purposed in himself." This theme of God’s "purposes," or plans, is the major subject of the first three chapters of Ephesians. Later in the epistle Paul speaks of this plan as God’s "eternal purpose" (3:11). This plan was not only established in eternity past, "before the foundation of the world," but looks forward to eternity future. The Greek word translated "eternal" in this text is aionian, meaning "of the ages," thus permitting the legitimate translation of the text being that all things were done according to a "divine plan of the ages."

The Fullness of Times—Verses 10-12

That in the dispensation of the fullness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him: In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after thecounsel of his own will: That we should be to the praise of his glory, who first trusted in Christ.

The expression "the dispensation of the fullness of times" can be understood properly in two ways. Ultimately it undoubtedly looks forward to the grand climax of God’s plan—when all things both in heaven and earth are reconciled to him. This will be the answer to the prayer Jesus taught us to pray, "Thy will be done in earth as it is in heaven" (Matt. 6:10). It is only when this is fully accomplished that "God may be all in all" (1Cor. 15:28). It will be then that God will realize what he has always desired: "who will have all men to be saved, and come unto the knowledge of the truth" (1 Tim. 2:4).

Yet, in another preliminary sense, they were already living in "the fullness of times." As Paul wrote in Galatians 4:4, "when the fullness of time was come, God sent forth his son." Jesus Christ, the Son of God, was to die to reconcile all men to God, not the Israelites only. The "saint" class that was to fill the heavenlies was to be open to both Jew and Gentile. The main object of the letter to the Ephesians was to assure his readers of this fact.

The opening of the door to the Gentiles with the conversion of Cornelius and the full consummation of God’s plan form the brackets for the fulfillment of this prediction. What began with Cornelius will not find its completion until all people, the "things on earth," shall be as reconciled as is the church class, "the things in heaven."

That the ultimate reconciliation is Paul’s main intention is indicated by the little word "also." This grand plan of at-one-ment has the important by-product of providing a spiritual inheritance that we "also" may obtain. It is this, Paul asserts, that God’s plan of the ages predicts, "predestinates," because this was the counsel that God received from "his own will." Again Paul stresses that this is not to the glory of the church, but to the "praise of [God’s] glory."

The New American Standard version gives a preferable translation to verse 12, "to the end that we who were the first to hope in Christ should be to the praise of his glory."

The Holy Spirit—Verses 13 and 14

In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

The author of the epistle acknowledges that these lofty goals are above the means of the earthly creature alone. He therefore assures them that the guarantee that they can be part of this elect class is that they were "sealed with the holy spirit of promise." Further, he indicates that their ultimate salvation would be the result of a four-step process. First there would be the hearing of the word of truth, which was the good news, or gospel, of salvation. Second, they must believe in it, not with mere mental acquiescence to its veracity, but with the conviction of a full acceptance manifested by a personal commitment, or consecration. Third, they would receive the holy spirit of God as an assurance of their acceptance. Fourth, they must maintain this gift by faithfulness until they would be delivered through death to life anew.

The word picture drawn for us in verse 14 is akin to the process of purchasing a home today. A down payment, or earnest, is laid down which binds the possession until the full amount is paid and then the property is delivered into the hands of the purchaser. In the verse under consideration the word "redemption," Greek apolutrosis, should be more properly translated "deliverance" (see Strong’s Concordance, Vine’s Dictionary, and Thayer’s Lexicon).

The same apostle gives a parallel description of this process in 2 Thessalonians 2:13, 14: "But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ." Here the word "obtaining" is the same Greek word as "purchased" in the Ephesians text.

Paul’s Prayer for the Ephesians—Verses 15-23

Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, Cease not to give thanks for you, making mention of you in my prayers; That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: The eyes of your understanding being enlightened; that ye may know what is thehope of his calling, and what the riches of the glory of his inheritance in the saints, And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the head over all things to the church, Which is his body, the fulness of him that filleth all in all.

Note that their faith was a constant joy to the apostle. He reciprocated with prayers, not only of thanksgiving, but intercessory prayers for their faithfulness. The "knowledge" which he prays will come as a result of God giving wisdom and revelation is more than intellectual assurance. Two Greek words translated knowledge in the New Testament are oida from eido, and ginosko, from gnosis. The former is intellectual information, the latter includes experience and heart reliance. This distinction is clearly shown in a statement by Jesus in John 8:55, "ye have not known [from gnosis], but I know [oida] him." It is this deep experiential and personal knowledge of God which Paul desires for his Ephesian brethren.

It is the same knowledge which the apostle desired for himself in Philippians 3:9-11: "That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; If by any means I might attain unto the resurrection of the dead."

Paul closes his prayer with his desire for the complete unification of the body with its head. Not only is the body incomplete without a head, the head is incomplete without a body. "Christ," as the anointed, was never designed to be an individual, but a composite of Jesus, the head, and the church, the body. In the last verse of our chapter the church is described as the fullness of Christ. In the companion letter to Colossians he expresses the same thought this way, "In him dwells all the fullness of the Godhead bodily." Most translators concur that "Godhead" should be translated "Deity," or that which possesses God’s attributes. A permissible translation, of the Colossians text might read, "In the anointed, dwells the complete number who form the body of Christ."

This is the ultimate oneness of the church. This is that oneness for which Jesus prayed in John 17:11, "that they may be one, as we are." In a still larger sense, when humanity is brought to its full perfection, there will be a still further expansion of that oneness for when the race is brought back to full harmony with God we read that he "may be all in all" (1 Cor. 15:28). This will be the full realization of God’s plan which Paul foresaw as the climax of God’s plan of the ages, that "he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him."