4 even as he chose us in him before the foundation of the world, that we would be holy and without defect before him in love,
5 having predestined us for adoption as children through Jesus Christ to himself, according to the good pleasure of his desire,
6 to the praise of the glory of his grace, by which he freely gave us favor in the Beloved.
7 In him we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace
8 which he made to abound toward us in all wisdom and prudence,
9 making known to us the mystery of his will, according to his good pleasure which he purposed in him
10 to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him.
11 We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will,
12 to the end that we should be to the praise of his glory, we who had before hoped in Christ.
13 In him you also, having heard the word of the truth, the Good News of your salvation—in whom, having also believed, you were sealed with the promised Holy Spirit,
14 who is a pledge of our inheritance, to the redemption of God’s own possession, to the praise of his glory.
15 For this cause I also, having heard of the faith in the Lord Jesus which is among you and the love which you have toward all the saints,
16 don’t cease to give thanks for you, making mention of you in my prayers,
17 that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him,
18 having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints,
19 and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might
20 which he worked in Christ when he raised him from the dead and made him to sit at his right hand in the heavenly places,
21 far above all rule, authority, power, dominion, and every name that is named, not only in this age, but also in that which is to come.
22 He put all things in subjection under his feet, and gave him to be head over all things for the assembly,
23 which is his body, the fullness of him who fills all in all.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 1:4–5What is meant by, "He chose us in Him?" By means of the faith which is in Him, Christ, he means, happily ordered this for us before we were born; nay more, before the foundation of the world. … But wherefore hath He chosen us? "That we should be holy and without a blemish before Him." … He hath Himself rendered us holy, but then we must continue holy. … "In love," saith he, "having predestinated us." Because this comes not of any pains, nor of any good works of ours, but of love; and yet not of love alone, but of our virtue also. For if indeed of love alone, it would follow that all must be saved; whereas again were it the result of our virtue alone, then were His coming needless, and the whole dispensation. But it is the result neither of His love alone, nor yet of our virtue, but of both. … Because our being rendered virtuous, and believing, and coming nigh unto Him, even this again was the work of Him that called us Himself, and yet, notwithstanding, it is ours also.
What is meant by, "He chose us in Him?" By means of the faith which is in Him, Christ, he means, happily ordered this for us before we were born; nay more, before the foundation of the world. … But wherefore hath He chosen us? "That we should be holy and without a blemish before Him." … He hath Himself rendered us holy, but then we must continue holy. … "In love," saith he, "having predestinated us." Because this comes not of any pains, nor of any good works of ours, but of love; and yet not of love alone, but of our virtue also. For if indeed of love alone, it would follow that all must be saved; whereas again were it the result of our virtue alone, then were His coming needless, and the whole dispensation. But it is the result neither of His love alone, nor yet of our virtue, but of both. … Because our being rendered virtuous, and believing, and coming nigh unto Him, even this again was the work of Him that called us Himself, and yet, notwithstanding, it is ours also.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 1; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 1:10Heavenly things, he means to say, had been severed from earthly. They had no longer one Head. … What is the meaning of this word, "sum up?" It is "to knit together." … He hath set over all one and the same Head, i.e., Christ according to the flesh, alike over Angels and men. … Just as one might say of a house which has some part decayed and the other sound, He hath rebuilt the house, that is to say, He has made it stronger, and laid a firmer foundation. So also here He hath brought all under one and the same Head.
Heavenly things, he means to say, had been severed from earthly. They had no longer one Head. … What is the meaning of this word, "sum up?" It is "to knit together." … He hath set over all one and the same Head, i.e., Christ according to the flesh, alike over Angels and men. … Just as one might say of a house which has some part decayed and the other sound, He hath rebuilt the house, that is to say, He has made it stronger, and laid a firmer foundation. So also here He hath brought all under one and the same Head.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 1; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 1:22–23Amazing again, whither hath He raised the Church? as though he were lifting it up by some engine, he hath raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval to separate between the Head and the body; for were there a separation, then were it no longer a body, then were it no longer a head. … "The fullness of Christ is the Church." And rightly, for the complement of the head is the body, and the complement of the body is the head. … for unless we be many, and one be the hand, and another the foot, and another some other member, the whole body is not filled up. It is by all then that His body is filled up. Then is the head filled up, then is the body rendered perfect, when we are all knit together and united.
Amazing again, whither hath He raised the Church? as though he were lifting it up by some engine, he hath raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval to separate between the Head and the body; for were there a separation, then were it no longer a body, then were it no longer a head. … "The fullness of Christ is the Church." And rightly, for the complement of the head is the body, and the complement of the body is the head. … for unless we be many, and one be the hand, and another the foot, and another some other member, the whole body is not filled up. It is by all then that His body is filled up. Then is the head filled up, then is the body rendered perfect, when we are all knit together and united.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Ephesians 1:4–5The foundation and first cause, both of our calling and of all the benefits which we receive from God, is here declared to be his eternal election. … The very time when the election took place proves it to be free; for what could we have deserved, or what merit did we possess, before the world was made? … In Christ. This is the second proof that the election is free; for if we are chosen in Christ, it is not of ourselves. … This leads us to conclude, that holiness, purity, and every excellence that is found among men, are the fruit of election … Paul tells them plainly, that they have no right to separate holiness of life from the grace of election … No doctrine is more useful, provided it be handled in the proper and cautious manner, of which Paul gives us an example, when he presents it as an illustration of the infinite goodness of God, and employs it as an excitement to gratitude.
The foundation and first cause, both of our calling and of all the benefits which we receive from God, is here declared to be his eternal election. … The very time when the election took place proves it to be free; for what could we have deserved, or what merit did we possess, before the world was made? … In Christ. This is the second proof that the election is free; for if we are chosen in Christ, it is not of ourselves. … This leads us to conclude, that holiness, purity, and every excellence that is found among men, are the fruit of election … Paul tells them plainly, that they have no right to separate holiness of life from the grace of election … No doctrine is more useful, provided it be handled in the proper and cautious manner, of which Paul gives us an example, when he presents it as an illustration of the infinite goodness of God, and employs it as an excitement to gratitude.
John Calvin, Commentaries, on 1:4–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ephesians 1:17–19Now what is it that Paul prays for in behalf of the Ephesians? Not that they might be freed from persecution; nor that they might possess the riches, honours, or pleasures of the world; but the great thing he prays for is the illumination of their understandings, and that their knowledge might increase and abound: he means it of a practical and experimental knowledge. … Christians should not think it enough to have warm affections, but they should labour to have clear understandings … The hope of his calling, Eph 1:18. Christianity is our calling. God has called us to it, and on that account it is said to be his calling. There is a hope in this calling; for those who deal with God deal upon trust. … It is a difficult thing to bring a soul to believe in Christ, and to venture its all upon his righteousness, and upon the hope of eternal life. It is nothing less than an almighty power that will work this in us.
Now what is it that Paul prays for in behalf of the Ephesians? Not that they might be freed from persecution; nor that they might possess the riches, honours, or pleasures of the world; but the great thing he prays for is the illumination of their understandings, and that their knowledge might increase and abound: he means it of a practical and experimental knowledge. … Christians should not think it enough to have warm affections, but they should labour to have clear understandings … The hope of his calling, Eph 1:18. Christianity is our calling. God has called us to it, and on that account it is said to be his calling. There is a hope in this calling; for those who deal with God deal upon trust. … It is a difficult thing to bring a soul to believe in Christ, and to venture its all upon his righteousness, and upon the hope of eternal life. It is nothing less than an almighty power that will work this in us.
Matthew Henry, Commentary on the Whole Bible, on 1:15–23; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Ephesians 1:4–5As he hath chosen us - Both Jews and gentiles, whom he foreknew as believing in Christ, 1Pet 1:2. … Having predestinated us to the adoption of sons - Having foreordained that all who afterwards believed should enjoy the dignity of being sons of God, and joint - heirs with Christ. According to the good pleasure of his will - According to his free, fixed, unalterable purpose to confer this blessing on all those who should believe in Christ, and those only. … he that believes is not only elected to salvation, (if he endures to the end,) but is fore - appointed of God to walk in holiness, to the praise of his glory.
As he hath chosen us - Both Jews and gentiles, whom he foreknew as believing in Christ, 1Pet 1:2. … Having predestinated us to the adoption of sons - Having foreordained that all who afterwards believed should enjoy the dignity of being sons of God, and joint - heirs with Christ. According to the good pleasure of his will - According to his free, fixed, unalterable purpose to confer this blessing on all those who should believe in Christ, and those only. … he that believes is not only elected to salvation, (if he endures to the end,) but is fore - appointed of God to walk in holiness, to the praise of his glory.
John Wesley, Explanatory Notes upon the New Testament, on 1:4, 1:5 and 1:12; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Ephesians 1:13–14It was customary among all nations, when a person purchased goods of any kind, to mark with his seal that which he had bought, in order that he might know it, and be able to claim it if mixed with the goods of others; to this custom the apostle may here allude but it was also customary to set a seal upon what was dedicated to God, or what was to be offered to him in sacrifice. … This Spirit of truth, Joh 14:17, who leads into all truth, Joh 16:13, and teaches all things, Joh 14:26, makes the impression of his own eternal purity and truth in the souls of them who believe, and thus they bear the seal of God Almighty. … This Holy Spirit, sealing the soul with truth and righteousness, is the earnest, foretaste, and pledge of the heavenly inheritance.
It was customary among all nations, when a person purchased goods of any kind, to mark with his seal that which he had bought, in order that he might know it, and be able to claim it if mixed with the goods of others; to this custom the apostle may here allude but it was also customary to set a seal upon what was dedicated to God, or what was to be offered to him in sacrifice. … This Spirit of truth, Joh 14:17, who leads into all truth, Joh 16:13, and teaches all things, Joh 14:26, makes the impression of his own eternal purity and truth in the souls of them who believe, and thus they bear the seal of God Almighty. … This Holy Spirit, sealing the soul with truth and righteousness, is the earnest, foretaste, and pledge of the heavenly inheritance.
Adam Clarke, Commentary on the Holy Bible, on 1:13 and 1:14; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Ephesians 1:7If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Lev 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mat 20:28). … This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power
If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Lev 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mat 20:28). … This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 1:7; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Ephesians 1
Ephesians 1:4–23, World English Bible
Ephesians 1 in the Bible · Told in the Story: Chapter 34, One Body
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 1:4–5What is meant by, "He chose us in Him?" By means of the faith which is in Him, Christ, he means, happily ordered this for us before we were born; nay more, before the foundation of the world. … But wherefore hath He chosen us? "That we should be holy and without a blemish before Him." … He hath Himself rendered us holy, but then we must continue holy. … "In love," saith he, "having predestinated us." Because this comes not of any pains, nor of any good works of ours, but of love; and yet not of love alone, but of our virtue also. For if indeed of love alone, it would follow that all must be saved; whereas again were it the result of our virtue alone, then were His coming needless, and the whole dispensation. But it is the result neither of His love alone, nor yet of our virtue, but of both. … Because our being rendered virtuous, and believing, and coming nigh unto Him, even this again was the work of Him that called us Himself, and yet, notwithstanding, it is ours also.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 1; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 1:10Heavenly things, he means to say, had been severed from earthly. They had no longer one Head. … What is the meaning of this word, "sum up?" It is "to knit together." … He hath set over all one and the same Head, i.e., Christ according to the flesh, alike over Angels and men. … Just as one might say of a house which has some part decayed and the other sound, He hath rebuilt the house, that is to say, He has made it stronger, and laid a firmer foundation. So also here He hath brought all under one and the same Head.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 1; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastHomilies on the Epistle to the Ephesians · on Ephesians 1:22–23Amazing again, whither hath He raised the Church? as though he were lifting it up by some engine, he hath raised it up to a vast height, and set it on yonder throne; for where the Head is, there is the body also. There is no interval to separate between the Head and the body; for were there a separation, then were it no longer a body, then were it no longer a head. … "The fullness of Christ is the Church." And rightly, for the complement of the head is the body, and the complement of the body is the head. … for unless we be many, and one be the hand, and another the foot, and another some other member, the whole body is not filled up. It is by all then that His body is filled up. Then is the head filled up, then is the body rendered perfect, when we are all knit together and united.
John Chrysostom, Homilies on the Epistle to the Ephesians, Homily 3; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Ephesians 1:4–5The foundation and first cause, both of our calling and of all the benefits which we receive from God, is here declared to be his eternal election. … The very time when the election took place proves it to be free; for what could we have deserved, or what merit did we possess, before the world was made? … In Christ. This is the second proof that the election is free; for if we are chosen in Christ, it is not of ourselves. … This leads us to conclude, that holiness, purity, and every excellence that is found among men, are the fruit of election … Paul tells them plainly, that they have no right to separate holiness of life from the grace of election … No doctrine is more useful, provided it be handled in the proper and cautious manner, of which Paul gives us an example, when he presents it as an illustration of the infinite goodness of God, and employs it as an excitement to gratitude.
John Calvin, Commentaries, on 1:4–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Ephesians 1:17–19Now what is it that Paul prays for in behalf of the Ephesians? Not that they might be freed from persecution; nor that they might possess the riches, honours, or pleasures of the world; but the great thing he prays for is the illumination of their understandings, and that their knowledge might increase and abound: he means it of a practical and experimental knowledge. … Christians should not think it enough to have warm affections, but they should labour to have clear understandings … The hope of his calling, Eph 1:18. Christianity is our calling. God has called us to it, and on that account it is said to be his calling. There is a hope in this calling; for those who deal with God deal upon trust. … It is a difficult thing to bring a soul to believe in Christ, and to venture its all upon his righteousness, and upon the hope of eternal life. It is nothing less than an almighty power that will work this in us.
Matthew Henry, Commentary on the Whole Bible, on 1:15–23; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Ephesians 1:4–5As he hath chosen us - Both Jews and gentiles, whom he foreknew as believing in Christ, 1Pet 1:2. … Having predestinated us to the adoption of sons - Having foreordained that all who afterwards believed should enjoy the dignity of being sons of God, and joint - heirs with Christ. According to the good pleasure of his will - According to his free, fixed, unalterable purpose to confer this blessing on all those who should believe in Christ, and those only. … he that believes is not only elected to salvation, (if he endures to the end,) but is fore - appointed of God to walk in holiness, to the praise of his glory.
John Wesley, Explanatory Notes upon the New Testament, on 1:4, 1:5 and 1:12; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Ephesians 1:13–14It was customary among all nations, when a person purchased goods of any kind, to mark with his seal that which he had bought, in order that he might know it, and be able to claim it if mixed with the goods of others; to this custom the apostle may here allude but it was also customary to set a seal upon what was dedicated to God, or what was to be offered to him in sacrifice. … This Spirit of truth, Joh 14:17, who leads into all truth, Joh 16:13, and teaches all things, Joh 14:26, makes the impression of his own eternal purity and truth in the souls of them who believe, and thus they bear the seal of God Almighty. … This Holy Spirit, sealing the soul with truth and righteousness, is the earnest, foretaste, and pledge of the heavenly inheritance.
Adam Clarke, Commentary on the Holy Bible, on 1:13 and 1:14; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Ephesians 1:7If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Lev 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mat 20:28). … This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 1:7; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.