Overview of Paul in Ephesians 1 through 3--One Election or Two?

Overview of Paul in Ephesians 1 through 3—One Election or Two? ¹

By Christina Wilson

May 17, 2012

Overview of Article

An exegetical crawl through Ephesians 1-3 reveals the principles of one eternal election and the need to interpret Old Testament prophecy in the light of revelation given in the New.

Introduction

Paul in the Letter to the Ephesians addresses the whole man. Mankind in the Garden was created from the dust of the earth, but God also created him in his own image. God is Spirit (John 4:24). God gave man a spirit alive unto God, capable of comprehending God and communicating with Him. God also gave men physical bodies.

The spirit of men died in the sin of the Fall; their bodies lived on, though in a changed, corruptible, fallen state that would experience death. Jesus Christ restored what God had first created—a spiritual being alive unto God who is also made of flesh. Jesus is the God-man, Spirit and flesh in one person. In Christ, believers are also alive to God in spirit, yet made of flesh.

Oneness in Christ is one of Paul’s main themes in the letter to the Ephesians. Paul presents the theme of oneness through consideration of three contrasts: 1) spirit and flesh, 2) heaven and earth, and 3) Israelite and Gentile. He is careful to show that within the realm of flesh, what used to apply only to Israelites now applies to Gentile believers as well. Spirit and flesh correspond to two locations in Paul’s thought: heaven and earth. In chapter 1, Paul develops the theme of spirit in heaven. In chapter 2, Paul develops the theme of flesh on earth. One election of Israelite and Gentile believers prevails throughout.

A. Spirit and Flesh

Jesus Christ is fully God and fully man.

^NET  Colossians 2:9 For in him all the fullness of deity lives in bodily form,

God is spirit (John 4:24); Christ is Spirit and flesh. Paul in Ephesians addresses both aspects of the Gentiles’ new life in Christ.

^NET  Ephesians 1:9 He did this when he revealed to us the secret of his will, according to his good pleasure that he set forth in Christ, ¹⁰ toward the administration of the fullness of the times, to head up all things in Christ– the things in heaven and the things on earth.

B. Heaven and Earth

Jesus lived on earth and ascended into heaven. Believers live on earth and are spiritually alive in Christ in heaven.

^NET  Ephesians 1:10 “…the administration of the fullness of the times, to head up all things in Christ– the things in heaven and the things on earth.”

C. Gentiles and Israelites

Ephesians is a letter which Paul did not address to “mankind” in general, nor to “sinners” in general, but to a particular subset—Gentiles.

^NET  Ephesians 2:11 Therefore remember that formerly you, the Gentiles in the flesh– who are called "uncircumcision" by the so-called "circumcision" that is performed on the body by human hands– 

(See also Eph 3:1, 6, 8; 4:17)

Paul further mentions his own specific ministry to Gentiles.

^NET  Ephesians 3:1 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles–

^NET  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

Paul’s purpose is to show Gentile believers their relationship both to God and to God’s people, the Israelites. Gentile believers and Israelites are now one in Christ. He speaks directly of both groups.

^NET  Ephesians 1:12 so that we, who were the first to set our hope on Christ, would be to the praise of his glory.

^RSV  Ephesians 1:13 In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised Holy Spirit,

^NET  Ephesians 2:11 Therefore remember that formerly you, the Gentiles in the flesh– who are called "uncircumcision" by the so-called "circumcision" that is performed on the body by human hands–… But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ.

Just as in Christ spirit and flesh are one, so in the new man there is a union composed of spirit and flesh. As both groups now are united as one in Christ, there is a heavenly, spiritual side to the union (chapter 1 and 2:18), and there is an earthly, of-the-flesh side, as well (2:14f; 3:6).

D. Whom is Paul Addressing in Chapter One?

Notes on we, you, Israelites, and Gentiles in Chapter 1—

i) Although Paul does not specifically mention Gentiles until chapter two and beyond, it is clear from that chapter that Paul has been talking to Gentiles throughout his letter to them (Eph 1:22-23; 2:1, 11, 19; 3:1, 6, 8; 4:17). Is this a letter specifically about Gentile/Israelite relations? According to chapters 2 and 3, yes, most definitely. Keeping those chapters in mind as one reads chapter 1 gives more information to the reader than if one were to read as though Paul were writing to generic “sinners” or mankind generally. Writers tend to have an idea of the content of an entire piece before they begin the first word. Paul in chapters 2 and 3 addresses Gentiles so directly and specifically that it is important for us as readers to bear this in mind as we read through chapter 1, as Paul certainly did.

ii) Paul uses first person plural from 1:1 through 1:11. In 1:12-13, Paul separates out the two specific groups for the first time. (He doesn’t name them, however, until 2:11, where he says, “you Gentiles”, called such by the “circumcision”.)

^NET  Ephesians 1:12 so that we, who were the first to set our hope on Christ, would be to the praise of his glory. ¹³ And when you heard the word of truth (the gospel of your salvation)– when you believed in Christ– you were marked with the seal of the promised Holy Spirit,

Who are “we, who were the first to set our hope on Christ”? The Christian Standard Bible translates this way—

^CSB  Ephesians 1:12 so that we who had already put our hope in the Messiah might bring praise to His glory.

One could interpret “the first to set our hope on Christ” in two ways. 1) In order of time. In this interpretation, Jesus’ disciples would have been first. Those who heard the gospel on Pentecost would be next, and so forth. It does not seem likely that Paul would be using “first to set our hope on Christ” in this manner. 2) According to the two groups of which Paul speaks in chapter 2. In this interpretation, the group of Israelite believers, of which Paul is one, would have been the first to believe, and the group of Gentile believers, whom Paul specifically addresses in this letter, would be next. This seems the likelier interpretation for several reasons: a) Paul discusses these two groups overtly in chapter 2, and b) it falls in place neatly with Paul’s theme of oneness in Christ present throughout the first 4 chapters.

It follows then that “you” in, “when you heard the word of truth” and “when you believed in Christ” (vs 13), refers to Gentile believers.

iii) Paul began speaking to the Gentile believers specifically in verse 13 and continues, for the most part—verses 14 and17 have exceptions—through verse 18. (Verses 15 and 16 are to the local body of Gentile believers.)

iv) In verse 19, where Paul writes, “the immeasurable greatness of his power in us”, he has switched back to the united group of believers, as in verses 3 through 10. This is verified by the descriptor he adds, “his power in us who believe”, i.e., all believers.

Summary: the two groups in chapter one are “we…” (Israelites) who were the first to believe in Messiah Christ and “you” (Gentiles) who believed when you heard. In other verses, however, Paul intends “we” to include both groups. This interpretation is derived from the clearly stated facts in chapter 2 and is verified in chapter 3. Once the reader becomes aware that Paul in chapter 1 has two groups in mind, it is not difficult to distinguish the verses in which “we” refers to the group of Israelite believers from the ones in which “we” refers to the united group of believers from both groups.

Note on “To the saints”—

 ^RSV  Ephesians 1:1 …To the saints who are also faithful in Christ Jesus: ²

I. Paul Begins with Spirit and Heaven

A. Spiritual Blessings in Heaven

In chapter 1 of Ephesians, Paul sets out to show the spiritual aspect of new life in Christ. He locates the spiritual blessings in heaven. In this regard, he uses “us” in verse 3, which according to the discussion above, includes both Gentile and Israelite believers.

^NET  Ephesians 1:3 Blessed is the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ.

B. Gentiles Included

Paul shows that Gentile believers have always been included in God’s eternal plan in Christ.

^NET  Ephesians 1:4 For he chose us in Christ before the foundation of the world that we may be holy and unblemished in his sight in love.

^NET  Ephesians 1:5 He did this by predestining us to adoption as his sons through Jesus Christ, according to the pleasure of his will–

C. Spiritual Blessings Named

Spiritual blessings in Christ include redemption, forgiveness, and wisdom and insight into His will (Eph 1: 7-8).

D. In Christ

Christ is the location of union of all things, both in heaven and on earth (i.e., both spirit and flesh).

^NET  Ephesians 1:10 toward the administration of the fullness of the times, to head up all things in Christ– the things in heaven and the things on earth.

i) The union in Christ includes Israelites—

^NET  Ephesians 1:12 so that we, who were the first to set our hope on Christ, would be to the praise of his glory.

ii) The union in Christ includes Gentiles—

^NET  Ephesians 1:13 And when you heard the word of truth (the gospel of your salvation)– when you believed in Christ– you were marked with the seal of the promised Holy Spirit,

E. Holy Spirit

The Holy Spirit of “promise” is the seal, the proof, that Gentile believers are partakers of inheritance with those who “first hoped in Christ”, the Israelite believers.

^NET  Ephesians 1:12 …we, who were the first to set our hope on Christ…¹³ And when you heard the word of truth (the gospel of your salvation)– when you believed in Christ– you were marked with the seal of the promised Holy Spirit, ¹⁴ who is the down payment of our inheritance…

The Holy Spirit carried weight in the Old Testament.

i) He was present at creation. (Gen 1:2).

ii) God promised the Holy Spirit to believers.

^NET  Galatians 3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, so that we could receive the promise of the Spirit by faith.

^NET  Isaiah 59:21 "As for me, this is my promise to them," says the LORD. "My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward," says the LORD.

^NET  Jeremiah 31:31 "Indeed, a time is coming," says the LORD, "when I will make a new covenant with the people of Israel and Judah. ³² It will not be like the old covenant that I made with their ancestors when I delivered them from Egypt. For they violated that covenant, even though I was like a faithful husband to them," says the LORD. ³³ "But I will make a new covenant with the whole nation of Israel after I plant them back in the land," says the LORD. "I will put my law within them and write it on their hearts and minds. I will be their God and they will be my people. ³⁴ "People will no longer need to teach their neighbors and relatives to know me. For all of them, from the least important to the most important, will know me," says the LORD. "For I will forgive their sin and will no longer call to mind the wrong they have done."

^NET  Isaiah 11:2 The LORD's spirit will rest on him– a spirit that gives extraordinary wisdom, a spirit that provides the ability to execute plans, a spirit that produces absolute loyalty to the LORD.

^NIV  Isaiah 32:15 till the Spirit is poured on us from on high, and the desert becomes a fertile field, and the fertile field seems like a forest.

^NIV  Isaiah 44:3 For I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring, and my blessing on your descendants.

^NET  Isaiah 59:21 "As for me, this is my promise to them," says the LORD. "My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward," says the LORD.

^NET  Joel 2:28 After all of this I will pour out my Spirit on all kinds of people. Your sons and daughters will prophesy. Your elderly will have revelatory dreams; your young men will see prophetic visions. ²⁹ Even on male and female servants I will pour out my Spirit in those days.

Receiving the Holy Spirit is a sign of having received the inheritance of God.

^NET  Ephesians 1:13 …you were marked with the seal of the promised Holy Spirit, ¹⁴ who is the down payment of our inheritance, until the redemption of God's own possession, to the praise of his glory.

In Galatians 3:14, in Christ Jesus, the blessing of Abraham comes to believers first, in order that they could receive the promise of the Spirit by faith. According to Paul, the Holy Spirit was a result of already having partaken of the blessing of Abraham. One can say that in Paul’s thinking, the blessing of the Holy Spirit is the greater blessing. ³

^NET  Galatians 3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, so that we could receive the promise of the Spirit by faith.

F. Inheritance

i) Gentiles are included as recipients of the inheritance.

^NET  Ephesians 1:14 who is the down payment of our inheritance, until the redemption of God's own possession, to the praise of his glory.

^NET  Ephesians 1:18 – since the eyes of your heart have been enlightened– so that you may know what is the hope of his calling, what is the wealth of his glorious inheritance in the saints,

ii) The verses above do not specify whether the inheritance is spiritual, material, or both.

iii) The inheritance is indescribably magnificent (Eph 1:17-19).

iv) The inheritance is safe in the powerful Christ (Eph 1:19-22).

G. Conclusion to Part I

The Church—A Name and Definition

In many of the Ephesian verses in chapter 1, Paul speaks of all believers in Christ. In other verses, he specifies two particular groups, i) those who “first hoped in Christ” (v. 12) and ii) “you also” (v. 13). At the close of the chapter Paul gives a name to the united body of believers in Christ. He calls them “the church” (Eph 1:22), and he defines what the united body, the church, is (Eph 1:23).

^NET  Ephesians 1:22 And God put all things under Christ's feet, and he gave him to the church as head over all things. ²³ Now the church is his body, the fullness of him who fills all in all.

Everything is under Christ’s feet, and Christ is head over all things. God gave Christ as head to the church. The church is the “body” (σῶμα) of Christ. The church, Christ’s body, is the fullness of Christ, who Himself fills all things. Christ is spirit and glorified flesh. His body then, having been sealed with the Spirit and recipient of the Spirit, is also spirit and flesh.

Key Points

1) Given the above statements by Paul, it is difficult to imagine any individual or any group having part in Christ, which would not also have part in the body of Christ. Christ is everything; He has been given to His body; His body is His fullness, and Christ fills all things. Where would any kind of partaking in Christ be located, if not in His body? Further, Paul has shown that Christ’s body includes both Israelite and Gentile believers.

2) Based upon Chapter 1 in Ephesians, the conclusion is that there is but one election in Christ.

^NET  Ephesians 1:4 For he chose us in Christ before the foundation of the world...

……….

A Look Behind and Ahead

^NET  Ephesians 1:10 toward the administration of the fullness of the times, to head up all things in Christ– the things in heaven and the things on earth.

Chapter 1 for the most part dealt with things in heaven. In Chapter 2, Paul continues in heaven but begins to turn his attention to things on earth.

II. Paul Continues with Spirit While Introducing Flesh on Earth

A. “We” and “You”

In the closing two verses of chapter one, Paul named and defined the body of Christ as the “church”. This designation included both the “we” expressed in “we who first hoped in Christ” in verse 12, and the “you also” of verse 13. We saw that this would indicate first, Israelite believers, and second, Gentile believers.

B. Sin and Salvation

^NET  Ephesians 2:1 And although you were dead in your transgressions and sins, ² in which you formerly lived according to this world's present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience, ³ among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest…

i) Sin.

a) In Ephesians 2:1-3 Paul describes the sin condition of “you” (vss 1-2) and “we all” (vs 3).

b) Is Paul speaking of heaven or earth? Both.

c) “You”, the Gentiles, were dead in trespasses and sins in which “you” walked, “following the course of this world”—that walking in sin would occur on earth.

d) “…following the prince of the power of the air, the spirit that is now at work in the sons of disobedience” has a spiritual element in it.

……….

^NET  Ephesians 2:4 But God, being rich in mercy, because of his great love with which he loved us, ⁵ even though we were dead in transgressions, made us alive together with Christ– by grace you are saved!– ⁶ and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus,

ii) Salvation.

a) Who? Both Groups. Paul in verses 4-5 includes both already delineated groups in “us” and “we”, but switches back to “you” specifically in “by grace you are saved!”

b) Where? On earth and in heaven. In order for the “raised us up with him and seated us with him in the heavenly realms” to occur, the beginning had to have been on earth, just as Christ died on earth, was buried, raised, and ascended into heaven. Believers are physically located on earth, they believe on earth, and their living spirits are with Christ in heaven—“made us alive together with Christ”—are “seated…with him in the heavenly realms”.

c) Blessings. Verses 7-10 describe the blessings of salvation now owned by both groups—the “we” group and the “you” group. Some of these blessings are “immeasurable riches of his grace in kindness…in Christ Jesus”, “gift of God” and “created in Christ Jesus for good works…prepared beforehand” that “we should walk in them”.

d) Where? Heaven and earth. Although believers have been made to “sit with him in the heavenly places in Christ Jesus”, the “good works” must by nature be performed as believers “walk in them” on earth.

C. Conclusion to Part II

1) Reading through Ephesians 2:1-10, we see Paul’s awareness of two groups. He variably refers to these groups under what I give as the pronoun headings of “we” and “you”. But Paul’s use of these pronouns switches continuously back and forth, even being intermingled within a single sentence in verse 5. I do not think that Paul lost track of his writing, switching his subjects unknowingly as a young student, for instance, might, nor as one who is so excited that he writes in great haste, as it were, losing track of grammar. Rather, I think these switches, as already shown above in Part I and as will be clearly shown in Part III, indicate that in Paul’s thought there are two distinct groups of which he is writing. The group called “you” is the group to which Paul is writing.

2) As concerns election, the verses in Ephesians 2:1-10 indicate that there is but one election in Christ, an identical election which includes “we” and “you”.

……….

A Look Behind and Ahead

Looking behind we see one eternal election in Christ—

^NET  Ephesians 1:4 For he chose us in Christ before the foundation of the world…

Looking ahead towards the section beginning in Ephesians 2:11, we will see Paul bringing the discussion down to flesh on earth.

III. Gentile and Israelite

In contrast to the heavenly and spiritual that has dominated the letter to this point, in Ephesians 2:11, Paul introduces graphically concise vocabulary and definitions which bring the letter he is writing to his Gentile believing friends down to earth and down to flesh.

^NET  Ephesians 2:11 Therefore remember that formerly you, the Gentiles in the flesh– who are called "uncircumcision" by the so-called "circumcision" that is performed on the body by human hands–

A. Two Fleshly Groups Defined on Earth

^NET  Ephesians 2:11 Therefore remember that formerly you, the Gentiles in the flesh– who are called "uncircumcision" by the so-called "circumcision" that is performed on the body by human hands–

Paul in verse 11 very carefully defines his vocabulary, the terms he is using.

a) “…you, the Gentiles in the flesh” 

Paul is speaking directly to the Gentiles. What makes them Gentiles? Their flesh. Paul is not talking about the spirit here, but the physical bodies of men.

b) “…who are called ‘uncircumcision’ by the so-called ‘circumcision’ that is performed on the body by human hands”

“...known by those whose bodies were circumcised as ‘the uncircumcised’” ⁴

Paul here is even more specific in spelling out what he is talking about. There are those who perform a physical circumcision on the physical bodies of men—Paul emphasizes that he is not talking about anything spiritual, but a wholly physical action done not by God but by men upon men. Those who have received this physical act of circumcision upon themselves are called the “circumcision”, and these same people call those who have not received this physical action upon their bodies the “uncircumcision”.

A. The Former Condition of Gentiles in the Flesh on Earth

^NET  Ephesians 2:12 that you were at that time without the Messiah, alienated from the citizenship of Israel and strangers to the covenants of promise, having no hope and without God in the world.

Now Paul makes statements about the group, “you”, he has just defined as the “uncircumcision”.

i) “at that time”

At what time? The time mentioned in verse 11—i) “formerly”, ii) the time when formerly they were called “uncircumcision” by those called “circumcision”. When would that be? From a general knowledge of scripture, that would be throughout the age of the Old Testament from Abraham forward until the time that Paul is currently about to mention in verse 13, “now”.

In the phrase “at that time”, the reader is forewarned that Paul is about to speak of a contrast.

ii) “without the Messiah”

This is interesting. In the time just specified, the times from the Old Testament days of Abraham until near to the very present, the “uncircumcision” did not have “the Messiah”. It is interesting because the Messiah had not yet been manifested in the flesh, that is, Christ had not yet been born. So, in what sense did the circumcision have (implied) the Messiah?

The answer must be: prophetically. Paul is referring to the prophetic promise of the Old Testament concerning the coming of Messiah. Formerly, in those times when fleshly circumcision meant everything to the ones using those terms—that would be the “circumcision” of verse 11—the Gentiles did not have the promise of Messiah.  Messiah belonged to the circumcision. (^NET  Matthew 15:24 So he answered, "I was sent only to the lost sheep of the house of Israel.")

iii) “alienated from the citizenship of Israel”

In addition to not having the Messiah, Gentiles formerly were shut out from the intimacy and fellowship of the citizenship of Israel, the community of Israel. There was a divide, a barrier. Gentiles were excluded from Israel.

Question: this “citizenship of Israel”—was it a concrete nation and/or group of people being spoken of, or a spiritual? Rephrasing, in Old Testament days, the Gentiles—were they strangers to the spiritual citizenry of a spiritual Israel? Or to a concrete people with a concrete land, boundaries, kingly authority reigning over them, a concrete nation? One has to say the latter, concrete.

iv) “and strangers to the covenants of promise”

“you had no knowledge of, or right to, the promised agreements” ⁵

The Gentiles had no knowledge of and no stake in the covenants of promise. What are these? These would be the covenants that God made with Abraham and his descendants, the legal agreements God had made with Abraham when He initiated the rite of circumcision in the flesh. These covenants were God’s promise concerning certain things.

v) “having no hope and without God in the world”

“You had nothing to look forward to and no God to whom you could turn” ⁶

Paul ends his series of descriptors of the condition of the Gentiles in former times—no hope, no God, in the world (with all its trials and tribulations implied).

B. Present Condition of Gentiles in the Flesh on Earth—Ephesians 2:13

^NET  Ephesians 2:13 But now in Christ Jesus you who used to be far away have been brought near by the blood of Christ.

i) “But now”

Here Paul introduces the contrast foretold in the previous verse, “at that time”.

ii) “…now” is a different time than “at that time”, or formerly. “Now” speaks of a current condition. There has been a movement from a former time to a present time. The “former” time no longer exists; it is “now”. Everything so far described was part of “at that time”. What Paul is about to describe is part of “now”.

iii) “But” indicates a contrast, a change. Something is different now. “Now” in and of itself does not mean change. Paul could have said, And now…nothing has really changed. He didn’t say that. Something has changed: “but”. What has changed?

iv) “in Christ Jesus”

None of my English translations say “in Messiah Jesus”, but they could have, for that is what Christ means. The first big change is that these Gentiles who in verse 12 were  “without the Messiah” or apart from Messiah, are now “in” Messiah Jesus.

Who else is “in” Messiah? The text doesn’t say, but the “circumcision” of verse 11 is strongly implied. ⁷

v) “you who used to be far away”

“…you who used to be far away” sums up the thought of verse 12, “alienated from the citizenship of Israel and strangers to the covenants of promise, having no hope and without God in the world”.

vi) “…have been brought near” 

“…brought near” to what? “Brought near” is a contrast to “far away”. We saw that “far away” meant everything concerning Israel in the former time (vss 11, 12), which was the time of circumcision in the flesh (vs 11)—citizenship, covenants, promise, hope, God—before the advent of Messiah. The Gentiles used to be far away from all things concerning Israel, but now they have been brought near.

vii) “…by the blood of Christ.”

“…by the blood of” Messiah. Paul applies the blood of Messiah to the Gentiles, those who never had circumcision in the flesh and who were far away from everything concerning the nation and religion of Israel.

What was the basis of the Gentiles having been brought near? The blood of Messiah. I can think of nothing that would carry more weight than the blood of Messiah Himself. Messiah’s blood is very authoritative, belonging as it does to Messiah, who is the ultimate authority for the nation of Israel. ⁸

viii) “…through the blood of Christ…are with us inside the circle of God’s love in Christ Jesus”⁹

ix) “…by the blood of Christ.”

Paul had defined the Gentiles as those who had not received a physical circumcision in their flesh. In verse 11 he stated that those people who had received a physical circumcision were the ones who applied the name “uncircumcision” upon those people who had not received this fleshly operation upon their bodies.

Key Point

Paul’s message reveals a deep change to the status quo of the above two groups. The uncircumcised people, who once were far off, have now been brought near. How have they been brought near? Through the traditional, historic means of receiving the physical operation of circumcision? No, but by the blood of Christ, the Messiah. Do human hands have anything to do with the bringing near (the hands of priests, for instance)? No. The application of Christ’s blood is completely outside the scope of physical religious rites upon the flesh. It is outside the scope of the synagogue, there being no necessity for a non-physical application of the blood of Messiah to occur within its walls. Occurring through the blood of Messiah, the “bringing near” that Paul described is also outside the scope of authority of men, be they Israelite or not. Formerly, priests used to make proselytes by the action of circumcision, but now, application of the blood of Messiah (by necessity of the ascension having occurred, a spiritual application) is what makes proselytes. Thus, the “middle man” has been removed. Proselytes are no longer made by priests, but by God.

C. Present Condition of Gentiles in the Flesh on Earth—Ephesians 2:14-15a

^NET  Ephesians 2:14 For he is our peace, the one who made both groups into one and who destroyed the middle wall of partition, the hostility, ¹⁵ when he nullified in his flesh the law of commandments in decrees…

i) “For…”

Paul indicates in “for” that he is continuing and carrying forward the thought of his previous sentence, that thought being that the blood of Messiah brought the strangers and aliens near.

ii) “he”

Messiah

iii) “he is our peace”

Messiah is peace. Thayer’s Lexicon defines peace as “a state of national tranquility; exemption from the rage and havoc of war” and “armistice”. ¹⁰ What is the history contained in the Old Testament, if not a record of war after war after war, Israel against the uncircumcised nations, and vice versa? Now, in Christ and by the blood of Christ—in the benefits of the blood He shed on the cross—there is peace.

iv) “our peace”

Paul is not here in this context describing the peace that Gentile believers have with God, although they certainly do have peace with God (verse 16). Predominant in Paul’s thought in verse 14 is peace between Gentile believers and the other group he has been talking about all along—Israelites.

Again, “our peace” implies two parties formerly at war. In context, Paul has continuously, without interruption or change of topic,  been speaking of two groups of people—the “circumcision” and the “uncircumcision”. When he says “our peace”, he is speaking of the peace that now exists between these two groups. It is by means of their inclusion into Israel that Gentile believers find their peace with God. This statement is verified in verse 16, where Paul specifically introduces and speaks of the peace with God obtained by both groups in one united body.

v) “the one who made both groups into one”

The statements of “iv” are verified in the expansion Paul now makes. Christ is the “peace” who made “both groups into one”. Who are the “both groups”? The very ones Paul has been talking about all along—the two groups of “circumcision” and “uncircumcision”.

vi) “the one who made”

Once again, Paul states the authority of Messiah; it is Messiah who performed this act of making into one group the two highly disparate groups of people.

vii) “both groups into one” or “having made both one”

There can be no question concerning the meaning of this scripture. And, Paul is not speaking of a spiritual union as much as a concrete, physical union. In terms of the two groups of which he is speaking, Paul has labored to define his terms concretely, from a human vantage on earth, physically (circumcision made by hands).

Other translations verify these statements: ¹¹

“He made the two divisions of mankind one” –The Twentieth Century New Testament

“He who has made Jew and Gentile one” –The New Testament in Modern Speech (Richard Francis Weymouth)

“he has made the two nations one” –The New Testament in the Translation of Monsignor Ronald Knox

“He has made a unity of the conflicting elements of Jew and gentile” –(The New Testament in Modern English (J.B. Phillips)

“who made both groups into one” –The New American Standard Bible: New Testament

viii) “…who destroyed the middle wall of partition, the hostility”

Paul adds to his previous statement by use of graphic words that describe the separation.

There had been a barrier, a fence, a wall right in the middle of relations between the two groups. This was a hostile separation, an enmity. Christ destroyed the barrier, broke it down, removed it.

Something had been separating the two groups which were called the circumcision and the uncircumcision. The physical condition of having been circumcised or not was the identifier between the two groups. The actual separation was itself something else; it was a wall, a fence, a hostile barrier. Christ broke that barrier down.

ix) “…made both groups into one” describes a positive action by Christ without reference to the manner in which He performed it.

x) “and” introduces a second action.

xi) “…who destroyed the middle wall of partition” describes the second action by Christ not identical to the first. The text does not say that the second action of destroying the wall accomplished the former.

xii) “the hostility” or “the enmity” is a restatement of “middle wall of partition”.

xiii) “having nullified in his flesh the law of commandments in decrees” is the means by which actions one and two above were accomplished.

xiv) Grammar.

Christ accomplished the two previously named results—1) “made both groups into one”, and 2) “destroyed the middle wall of partition, the hostility”—as outcomes of the third action of having “nullified in his flesh the law of commandments in decrees”. The nullification in His flesh of commandments and decrees is a distinct action by Christ, not identical to the other two.

Christ Himself is our peace “For He Himself is our peace”. Who is He Himself? What person specifically is He? (What more can be said about Him?) Answer: “the one who…”, “ὁ…”.

Christ performed three grammatically equivalent actions, all three of which are verb participles in the aorist active nominative masculine conjugation.

The one who is our peace: 1) “made” both groups one, and 2) “destroyed” the middle wall of enmity, [by means of] having 3) “abolished” or “brought to nothing” the law of commandments in decrees.

He is our peace…the one…having made both one…and…having broken the middle wall of partition (the enmity)…having abolished (in his flesh) the law of the commandments in decrees…in order that… ¹²

My Paraphrase: Christ abolished in his flesh the law of commandments in decrees. By having done this, he made the two groups one and broke the middle wall of partition, which was the enmity.

xv) “in his flesh”

Christ abolished the law of commandments in decrees in His flesh.

D. Key Point—What Happened?

^NET  Galatians 3:10 For all who rely on doing the works of the law are under a curse, because it is written, "Cursed is everyone who does not keep on doing everything written in the book of the law."

^NET  Galatians 3:13 Christ redeemed us from the curse of the law by becoming a curse for us (because it is written, "Cursed is everyone who hangs on a tree")

^NET  Ephesians 2:15 … he nullified in his flesh the law of commandments in decrees.

It seems from my eye that a great battle of destruction occurred in the flesh of Jesus Christ, in His body of flesh broken on the tree, a broken body which we memorialize in the breaking of the bread at communion.

The Law, the great centerpiece of the Israelite nation, died the day that Messiah died. The Law had become not a light to the Gentile nations to draw them to God but a source of enmity, a dividing wall of hostility right in the middle of everything, a great barrier separating the Gentile nations from the nation of Israel.

In His crucified flesh Messiah Jesus dissolved, brought to nothing, ended, destroyed, made of no avail, that Law. In His person He had fulfilled the purpose of the Law and brought it to an end.

^NET  Matthew 5:17 "Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them.” ¹³

E. Results—Ephesians 2:15b

^NET  Ephesians 2:15 … He did this to create in himself one new man out of two, thus making peace,

^ESV  Ephesians 2:15 … that he might create in himself one new man in place of the two, so making peace,

i) “might create” “κτίσῃ”

“Create” means what it suggests and is used in its traditional sense, as to bring something into existence from nothing, something that did not exist before.

ii) “in himself”

Where does the act occur? Where is the new thing located? “… in Himself”. In His flesh. The law was nullified in the flesh of Christ, and in that same flesh something new was created. The Greek text indicates that the created thing is in Christ.

iii) “in himself one new man in place of the two”

“in order to create, through union with himself, from Jew and Gentile, one New Man” –The Twentieth Century New Testament.

“His design was to unite the two sections of humanity in Himself so as to form one new man” –The New Testament in Modern Speech (Richard Francis Weymouth).

iv) “thus making peace”

The end result is the peace spoken of previously in verse 14, “For He is our peace”. The wall of the law has been removed, the enmity is gone, the two distinct groups are no longer two, but one.

^NET  Haggai 2:9 'The future splendor of this temple will be greater than that of former times,' the LORD who rules over all declares, 'and in this place I will give peace.'"

^NET  John 2:19 Jesus replied, "Destroy this temple and in three days I will raise it up again." ²⁰ Then the Jewish leaders said to him, "This temple has been under construction for forty-six years, and are you going to raise it up in three days?" ²¹ But Jesus was speaking about the temple of his body. ²² So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture and the saying that Jesus had spoken.

E. Results—Ephesians 2:16

^NET  Ephesians 2:16 and to reconcile them both in one body to God through the cross, by which the hostility has been killed.

i) “and”

Result one was peace through creating one new man in place of two (Eph 2:15b). Result two follows the “and”.

ii) “might reconcile”

“Reconcile” is a new word not used in previous verses in the Ephesians 2 context. It means “to reconcile completely” “to reconcile back again, bring back to a former state of harmony” ¹⁴

Both groups have been reconciled to God. Both have been reconciled in one body. This is the new creation just mentioned. If both have been reconciled to God, and both have been reconciled in one body, there is no escaping that the two in whom the enmity of a dividing wall used to exist have now been reconciled to each other. And, Paul does say that immediately following.

iii) “by which the hostility has been killed.”

“Killed”, (ἀποκτείνας), is a strong word that means what it says. There is not now nor any longer will be any hostility whatsoever based upon the law of commandments, signified by the outward rite of circumcision. Christ killed all such hostility in one fell swoop on the cross.

iv) Where was the reconciliation and the killing of the hostility accomplished? In Christ on the cross.

v) Where was the reconciliation and the killing of the hostility accomplished? In the flesh on earth. The hostility had been in the flesh on earth; the reconciliation was in the flesh on earth.

F. Peace—Fireworks and Explosion—The Big Change

^NET  Ephesians 2:17 And he came and preached peace to you who were far off and peace to those who were near, ¹⁸ so that through him we both have access in one Spirit to the Father.

……….

^NET  Isaiah 57:19 I am the one who gives them reason to celebrate. Complete prosperity is available both to those who are far away and those who are nearby," says the LORD, "and I will heal them.

^BGT  Isaiah 57:19 εἰρήνην ἐπ᾽ εἰρήνην τοῖς μακρὰν καὶ τοῖς ἐγγὺς οὖσιν καὶ εἶπεν κύριος ἰάσομαι αὐτούς

^LXE  Isaiah 57:19 peace upon peace to them that are far off, and to them that are nigh: and the Lord has said, I will heal them.

^NAU  Isaiah 57:19 …Peace, peace to him who is far and to him who is near," Says the LORD, "and I will heal him."

……….

i) Some Grammar

a) “And he came and preached peace to you who were far off and peace to those who were near”

“Then he came and told both you who were far from God and us who were near that the war was over” –The New Testament in Modern English (J.B. Phillips)

Those “far off” were the Gentiles in the flesh, the uncircumcision, and those who were “near” were the Israelites, the circumcision in the flesh. Formerly, the hostility had been on earth, expressed in wars throughout the ages between the two groups.

b) “so that” or “for”, “because”

^NET “…so that through him we both have access in one Spirit to the Father”

^CSB  Ephesians 2:18 For through Him we both have access by one Spirit to the Father.

Most English translations, like the one just above, say “for”, in the sense of “because”.

ii) The Significance of Paul’s Statement

But whether one translates “ὅτι” (pronounced otee) as “so that” (in order that) or as “for” (because), it’s a very telling little word. Paul has just summed up the biggest transition in the history of the Israelite nation since the institution of the Law under Moses, and he is about to make a statement concerning this almost inexpressible change.

What is the bottom line of this big change (the two becoming one)? The important thing in Paul’s mind, the only thing of importance in Paul’s mind, the one and only thing he mentions at all as the outcome of the big change, the new man, the new creation, the peace, the oneness of body, the tearing down of the wall of hostility, is access to the Father.

“…both have access in one Spirit to the Father”. ¹⁵

That is what is important to Paul, the reconciliation to the Father introduced in verse 16.

I just want to pause here and ask each of us to ask ourselves a question—What is most important to me?

Paul has been speaking since verse 11 on this one theme, and the end result of it all is access to the Father.

iv) “in Spirit” and “otee” (“ὅτι”) as “in order that” or “for”

Because most English translations say “for”, I will use that. It makes the most sense as placing the greater before the lesser.

v) What is this all about?

In Paul’s mind, as shown previously, the greatest thing is access to the Father, communion (fellowship) with the Father. This is what mankind lost in its fall from sin. Mankind died in their spirits to God. Christ did “reconcile us both to God in one body through the cross”. Christ had but one body, which He sacrificed on the cross. Both groups were reconciled to God in that one body of Christ which died upon the cross. This is what brought the hostility to an end (Ephesians 2:16).

The result of Christ’s death on the cross was that in so coming, He preached peace to the ones far off (Gentiles in the flesh) and peace to the ones near (those circumcised in the flesh) (Ephesians 2:17). This peace was made possible because of the access in one Spirit to the Father that Christ accomplished through His death on the cross. 

The Father is Spirit. Access to Him is in Spirit. In Paul’s thought in all of Ephesians so far, Spirit is in heaven. The access to the Father is spiritual, but the result is peace on earth, where the enmity was located.

The greater fact is communion with the Father restored in one Spirit. All humanity has unified access to the Father in the Spirit. There is only one access to the Father in Spirit—through Christ. Because there is but one access in Spirit, all who access the Father are one.

The fact of oneness begins in heaven in Spirit—the greater—and moves to earth in flesh—the lesser.

^NET  Luke 2:14 "Glory to God in the highest, and on earth peace among people with whom he is pleased!"

^NET  Romans 8:32 Indeed, he who did not spare his own Son, but gave him up for us all– how will he not also, along with him, freely give us all things?

Both verses above display movement from the greater to the lesser.

This is Paul’s thought in Ephesians 2:17-18.

^NET  Ephesians 2:17 And he came and preached peace to you who were far off and peace to those who were near, ¹⁸ so that through him we both have access in one Spirit to the Father.

G. Is There One Election or Two in Ephesians 2:13-18?

The verses just above (Ephesians 2:13-18) proclaim one election. Paul verifies and expands this conclusion in the verses immediately following.

H. Description of the New Creation, the One New Man

A New Creation—History Rewritten, Verse 19

^NET  Ephesians 2:19 So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God's household,

i) “you are no longer foreigners and noncitizens”

a) “…you” refers to the uncircumcision introduced in verse 11 and maintained throughout the verses from there to this point

b) “…no longer” is a contrast with the “formerly” of verse 11.

c) “…foreigners and noncitizens” refers back to the Gentiles’ condition described in verse 12—“alienated from the citizenship of Israel and strangers to the covenants of promise”—but in reverse order. The word for “noncitizens” is not that used in verse 12, however, but is a word meaning “sojourners”, travelers, “πάροικοι”.

ii) “but you are fellow citizens with the saints and members of God's household,”

a) “…but” is a word displaying the glory of God at His best. This is the strong “but”—“ἀλλὰ”.

b) “…you are fellow citizens”

Citizens is the same root used in “citizenship” (verse 12), translated “commonwealth” in other English translations, and joined with a prefix meaning “with”. “Fellow citizens” is one word in Greek.

c) “…with the saints” in this context can only mean Israelite saints of the Old Testament. See footnote 2 for a discussion of why this is a proper meaning assigned to the use of “saints” in this verse.

d) “…and members of God's household”

“…members…household” is all one word meaning in its entirety “dwellers in a household”.

Thayer writes, “belonging to a house or family, domestic, intimate:  belonging to one's household, related by blood, kindred, 1 Tim. 5:8; οἰκεῖοι τοῦ Θεοῦ, belonging to God's household, i. e. to the theocracy, Eph. 2:19;”

iii) Where is the fellow citizenship with the saints and the members of God’s household located? In heaven or on earth?

The former verse (verse 18) dealt with heaven; this verse describes conditions on earth.

a) Just as the “foreigners and noncitizens” characterized the earthly condition of the uncircumcision in former times, so the fellow citizens and members of God’s household characterizes the earthly condition of the new creation in Christ, the one new body. (See Thayer’s definition in “ii d” just above).

Key Point

There is no reason to spiritualize the citizenship in this verse by moving it to heaven, as some have done. ¹⁷

b) Where is the citizenship of the “fellow citizens with” located? On earth—the citizens are the Israelite saints, whose capital city is Jerusalem. Where is the household of “members of God’s household” located? On earth—God’s household is that of the Israelite saints, whose religious family life centers in the temple. ¹⁷

A New Creation—History Rewritten, Verses 20-22

(Recap) ^NET  Ephesians 2:19 So then you are no longer foreigners and noncitizens, but you are fellow citizens with the saints and members of God's household,

^NET  Ephesians 2:20 because you have been built on the foundation of the apostles and prophets, with Christ Jesus himself as the cornerstone.

i) “because” is not present in the Greek text. “^CSB  Ephesians 2:20 built on the foundation of the apostles and prophets, with Christ Jesus Himself as the cornerstone” is a more accurate translation.

ii) “…built on the foundation of the apostles and prophets” is a further description of the “you”, i.e., the Gentiles, who are no longer foreigners and noncitizens. They are now “fellow citizens with the saints and members of God’s household”. The saints and members of God’s household, i.e., those who formerly called themselves the “circumcision” (verse 11) were themselves built on the foundation of the apostles (New Testament believers) and prophets (Old Testament believers). The text does not say this about the Israelites, but our common knowledge and the context supplies this. Like them, the Gentiles also now are built on the same foundation of apostles and prophets.

iii) “…with Christ Jesus himself as the cornerstone.”

“…with…” Messiah (“Χριστοῦ”) “Jesus himself as the cornerstone.”

Key Point—Replacement Theology?

^NET  Ephesians 2:21 In him the whole building, being joined together, grows into a holy temple in the Lord,

i) “…the whole building”

“…the whole building” includes a) the foundation of apostles and prophets, b) the citizenship and household of God, which now includes both Israelites and Gentiles united as one body, and c) the cornerstone, who is Christ.

ii) “…being joined together”

The building is one perfectly seamed building.

iii) “…grows”

The building, being made of people and Christ, is alive and growing.

iv) “…into a holy temple in the Lord,”

Is this replacement theology? If so, then it is through His Holy Word that God Himself declares replacement.

^NET  John 4:20 Our fathers worshiped on this mountain, and you people say that the place where people must worship is in Jerusalem." ²¹ Jesus said to her, "Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. ²² You people worship what you do not know. We worship what we know, because salvation is from the Jews. ²³ But a time is coming– and now is here– when the true worshipers will worship the Father in spirit and truth, for the Father seeks such people to be his worshipers.

^NET  Ephesians 2:22 in whom you also are being built together into a dwelling place of God in the Spirit.

i) “…in whom”

In Christ.

ii) “you also”

It would seem that Paul has added this last verse for emphasis, since the Gentiles had already been included in the “whole building” of verse 21. But, friend as he is to the Gentiles, Paul wishes to drive his point home that they are indeed included.

iii) “are being built together”

“Together” here and in verse 21 is a prefix added to the verb. As such, the togetherness of which the Gentiles are now a part is inseparable.

iv) “built together into a dwelling place of God in the Spirit”

Spiritualizing?

i) Does verse 22 spiritualize the new relationship between Gentile and Israelite believers? No. God is Spirit. Therefore, His dwelling place must be in Spirit.

^NET  Isaiah 66:1 This is what the LORD says: "The heavens are my throne and the earth is my footstool. Where then is the house you will build for me? Where is the place where I will rest?

ii) Again, does verse 22 spiritualize the new relationship between Gentile and Israelite believers? No. The body is physically located on earth among flesh and blood saints of God.

Conclusion to Part III: Gentile and Israelite

Is There One Election or Two in Ephesians 2:11-22?

Paul’s writing in Ephesians 2:11-22 is a single, continuously flowing whole. There is nothing in the entire context that could possibly be seen as an exception to Paul’s constantly reiterated theme of oneness in Christ.

Again, is there one election or two in Ephesians 2:11-22? There is but one election.

A Look Behind and Ahead

Looking behind, we see that everything in Paul’s letter to the Ephesians up until this point works together to show a single election in Christ.

Looking ahead, we will learn something of what “in Christ” entails.

Key Point

Is that phrase itself a qualifier to a single election? (I.e., does “in Christ” qualify an election in the church, as opposed to an election not in the church, for example, a separate and distinct election of ethnic Israelites only, who through unique circumstance may not be included in the church?) That question has already been satisfactorily answered negatively by Paul in Ephesians 1:22-23 (see the discussion of those verses above and the section titled “G. Conclusion to Part I”). However, Paul presents new information in chapter 3 which gives an additional answer to the question of election. There remains but one election.

Part IV: Ephesians Chapter 3—The Mystery

Foreword: It is interesting that in all of chapter 3, in which Paul discusses the mystery hidden for ages (i.e., hidden from Old Testament prophets) and in which he continues to present the eternal standing of Gentiles in Christ—that throughout this whole chapter he does not distinguish a separate election apart from the church in Christ, nor does he speak of any promise other than the promise of access to the Father. Paul quite simply does not have his mind fixed on land. Paul resembles Christ in this, and Paul is, above others, God’s chosen theologian of the New Testament.

A. Paul’s Special Relationship to the Gentiles

i) Paul became a prisoner for the Gentiles (Ephesians 3:1). The portions of scripture in Acts concerning Paul amply explain his statement here.

ii) Paul had a special stewardship of grace given him by God for the Gentiles (Acts 9:15).

B. The Mystery

i) Characteristics of the Mystery

a) Paul received knowledge of a “mystery” (Ephesians 3:3,4,9).

b) The knowledge was given him by revelation from God (Ephesians 3:3).

c) The mystery was “not disclosed to people in former generations” (Ephesians 3:5; Colossians 1:26).

d) The mystery, or secret (NET), “has now been revealed to his holy apostles and prophets by the Spirit” (Ephesians 3:5; Colossians 1:26).

e) The mystery “has been hidden for ages in God who has created all things” (Ephesians 3:9).

Key Point

Here is new knowledge that was not known to the prophets of Abraham’s day, nor of Isaac’s day, nor Jacob’s day, nor Moses’ day, nor even Isaiah’s day.

f) God alone is creator, owner, and manager of the mystery (Ephesians 3:9).

f) The mystery is “Christ” (Ephesians 3:4; Colossians 1:27; 2:2; Galatians 3:16,19).

ii) Statement of the Mystery

^NET  Ephesians 3:6 namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.

iv) Terms of the Mystery

a) It concerns the Gentiles.

b) Gentiles are:

i) fellow heirs (see Ephesians 1:14, 18)

ii) fellow members of the body (see Ephesians 1:23, 2:16)

iii) fellow partakers of the promise (see Ephesians 2:12-13)

c) The blessings are in Christ, just as the mystery is in Christ.

d) The “promise in Christ Jesus” is accessed “through the gospel”.

v) Did Paul Use Qualifiers?

Paul states no qualifiers to the three blessings given Gentiles (see iv-b just above).

Part V: Conclusion

A. Should Old Testament Prophecy Stand on Its Own, or Should Old Testament Prophecy Be Interpreted in the Light of the New Testament?

Based on all of the above, but especially based upon Ephesians 3:3-5 and 9 (see also Colossians 1:26-27 and 4:3), the answer can only be that God requires the Old Testament, including its prophecies, to be interpreted through the light God gave in the New Testament, as stated through His designated apostle Paul.

B. Did Paul’s Mystery (Ephesians 3:6) Raise Concern in Certain Quarters?

^NET  Ephesians 3:6 namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.

Yes. The leaders of the synagogue religion of Paul’s day were highly offended by Paul’s message. (The leaders of the synagogue religion in Jesus’ day were highly offended by His message as well.)

^NET  Ephesians 3:1 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles–

^NET  Ephesians 3:13 For this reason I ask you not to lose heart because of what I am suffering for you, which is your glory.

^NET  Ephesians 4:1 I, therefore, the prisoner for the Lord…

^NET  Ephesians 6:20 for which I am an ambassador in chains. Pray that I may be able to speak boldly as I ought to speak.

C. Does Paul’s Mystery Raise Concern Today?

Yes. It seems to me that some of the difficulties prevalent in Paul’s day are again becoming prevalent in our own. ¹⁸ Nevertheless, God’s gospel stands.

^NET  Ephesians 3:6 namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus.

^NET  Galatians 3:16 Now the promises were spoken to Abraham and to his descendant. Scripture does not say, "and to the descendants," referring to many, but "and to your descendant," referring to one, who is Christ.

^NET  2 Corinthians 1:20 For every one of God's promises are "Yes" in him…

D. Does Paul’s Mystery Raise Confusion Concerning the Meaning of Some Old Testament Prophecies as Now Seen in the Light of Revelation Given in the New?

Yes. But, the answers to the confusion must be searched out within the hermeneutic Paul uses in Ephesians. One cannot go outside scripture and demand that Old Testament promises not be considered in light of the New.

E. Does Paul in Ephesians Definitively Show That There Is One Election or Two?

According to Paul in Ephesians, there is but one election in Christ.

__________

1 I wrote this article as an Appendix to a larger article in progress. The thought expressed in this article is wholly my own (with the exception, of course, of God’s all-encompassing grace).

2 It seems that Paul uses the word “saints” in verse 1 to refer to all believers. Formerly, “saints” meant only Israelites; now in verse one “saints” includes both Israelites and Gentiles. In verse 19, Paul uses saints in the sense of Old Testament Israelite saints.

Paul wrote in Greek and frequently, as seen in all his writings, he quotes the Septuagint, the Greek translation of the Old Testament.

Saints (ἅγιος) appears in the Old Testament LXX several times, most often as an adjective, but several times as a noun.

noun

a) ^NET  Psalm 16:3 As for God's chosen people who are in the land, and the leading officials I admired so much–

^BGT  Psalm 15:3 τοῖς ἁγίοις τοῖς ἐν τῇ γῇ αὐτοῦ ἐθαυμάστωσεν πάντα τὰ θελήματα αὐτοῦ ἐν αὐτοῖς

^LXE  Psalm 16:3 On behalf of the saints that are in his land, he has magnified all his pleasure in them.

^NAU  Psalm 16:3 As for the saints who are in the earth, They are the majestic ones in whom is all my delight.

b) ^NET  Isaiah 41:16 You will winnow them and the wind will blow them away; the wind will scatter them. You will rejoice in the LORD; you will boast in the Holy One of Israel.

^BGT  Isaiah 41:16 καὶ λικμήσεις καὶ ἄνεμος λήμψεται αὐτούς καὶ καταιγὶς διασπερεῖ αὐτούς σὺ δὲ εὐφρανθήσῃ ἐν τοῖς ἁγίοις Ισραηλ καὶ ἀγαλλιάσονται

^LXE  Isaiah 41:16 and thou shalt winnow them, and the wind shall carry them away, and a tempest shall scatter them: but thou shalt rejoice in the holy ones of Israel.

^NAU  Isaiah 41:16 "You will winnow them, and the wind will carry them away, And the storm will scatter them; But you will rejoice in the LORD, You will glory in the Holy One of Israel.

c) ^NET  Daniel 7:22 until the Ancient of Days arrived and judgment was rendered in favor of the holy ones of the Most High. Then the time came for the holy ones to take possession of the kingdom.

^BGT  Daniel 7:22 ἕως τοῦ ἐλθεῖν τὸν παλαιὸν ἡμερῶν καὶ τὴν κρίσιν ἔδωκε τοῖς ἁγίοις τοῦ ὑψίστου καὶ ὁ καιρὸς ἐδόθη καὶ τὸ βασίλειον κατέσχον οἱ ἅγιοι

^LXE  Daniel 7:22 until the Ancient of days came, and he gave judgment to the saints of the Most High; and the time came on, and the saints possessed the kingdom.

^NAU  Daniel 7:22 until the Ancient of Days came and judgment was passed in favor of the saints of the Highest One, and the time arrived when the saints took possession of the kingdom.

adjective

^NET  Exodus 22:31 "You will be holy people (ἄνδρες ἅγιοι) to me; you must not eat any meat torn by animals in the field. You must throw it to the dogs.

^NET  Deuteronomy 28:9 The LORD will designate you as his holy people (λαὸν ἅγιον)just as he promised you, if you keep his commandments and obey him.

^NET  Isaiah 62:12 They will be called, "The Holy People (λαὸν ἅγιον), the Ones Protected by the LORD." You will be called, "Sought After, City Not Abandoned."

^NET  Daniel 12:7 Then I heard the man clothed in linen who was over the waters of the river as he raised both his right and left hands to the sky and made an oath by the one who lives forever: "It is for a time, times, and half a time. Then, when the power of the one who shatters the holy people (λαοῦ ἁγίου) has been exhausted, all these things will be finished."

3 ^NET  Galatians 3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, so that we could receive the promise of the Spirit by faith.

The order of events in this verse is interesting. The blessing of Abraham was to Jesus Christ, his Seed, singular (Gal 3:16). In Christ, the blessing of Abraham came to Gentiles as believers. The purpose, or result, of being included in the blessing of Abraham for Gentile believers is that they (“we”—Paul seems to identify himself with the Gentile believers) could receive the Spirit.

Why is this significant? This sentence demonstrates what is of paramount importance to Paul. Of all the blessings God gave Abraham, the only one of any significance to Paul (the one he most frequently mentions) is the blessing of communion with God Himself, by means of the indwelling of the Holy Spirit. This should be significant in any discussion of eschatology, because God chose Paul as His New Testament theologian.

4 J. B. Phillips, The New Testament in Modern English

5 Ibid.

6 Ibid.

7 Paul was a revolutionary. Is it any wonder that he most often was not welcome in the religious synagogues of his day? Could this same change from “without Messiah” to “in Messiah” also have something to do with why Christ was crucified?

8 To a religious Israelite ear, this statement by Paul must have seemed extremely radical. Once again, the persecution Paul received in bringing this message of Messiah to his own people in their synagogues indicates that Paul’s message did indeed appear extremely radical to them.

9 J. B. Phillips, The New Testament in Modern English

10 Joseph Henry Thayer, D. D. Thayer Greek-English Lexicon of the New Testament, Grand Rapids, MI, Zondervan Publishing House

11 The Word – The Bible From 26 Translations; Curtis Vaughan, Th.D., General Editor; Gulfport, MS, Mathis Publishers, Inc. © 1993

12 Based upon The R.S.V. Interlinear Greek-English New Testament, Literal English Translation by The Reverend Alfred Marshall D.Litt., London, Regency Reference Library, Zondervan, © 1958 Samuel Bagster and Sons Ltd.

13 Word Study:

It appears that Paul said the opposite in Ephesians from what Jesus said in Matthew. Jesus said, “Do not think that I have come to abolish the law…”, and Paul said, “…by abolishing the law of commandments” (English Standard Version) “in his flesh”.

The word that Jesus used in Matthew 5:17 for “abolish” is “καταλῦσαι”, pronounced kataleesay, or, kataloosay. The word that Paul used in Ephesians for “nullified” is “καταργήσας”, pronounced katargeesas. The word that Jesus used is a stronger, more violent word than the one Paul used. Some synonyms given by lexicographers for Jesus’ word “καταλῦσαι” are destroy, abolish, throw down, do away, set at naught, annul. Synonyms for Paul’s word (καταργήσας) are to render idle, unemployed, inactive, inoperative, deprive of its strength, make barren.

How do we reconcile two seemingly opposite statements, that of Jesus and that of Paul, in one true Bible? By understanding the two Greek words, we see that they are not at variance. Jesus is saying that He is not destroying, as in condemning, the Law. He is not denying its goodness or holiness. Rather, He is accomplishing what God intended for it. In His own perfect life, He exemplified and achieved God’s every purpose in it.

Paul, on the other hand, focuses on mankind’s, and Israel’s in particular, failure with regards to the law. Paul’s use of the word envisions Christ’s having reduced the law to a whimper by the cross. Christ made the law hollow, ineffective, no longer powerful to separate nor cause division. Christ in Matthew claimed that He came to accomplish everything the law demanded, and Paul in Ephesians claimed that Christ destroyed the power of the law to have any effect upon either Gentile or Jew by the crucifixion of His flesh. As Paul said in Corinthians, by dying, Christ removed the sting, the power of death from the law.

^NET  1 Corinthians 15:56 The sting of death is sin, and the power of sin is the law.

Christ’s viewpoint was that of looking down upon the law as a victor, one who succeeded in meeting its every demand and purpose. Paul’s viewpoint was that of looking up at the law through the eyes of fallen humanity. Humanity failed to keep the law and were losers, vanquished, regarding it.

Everything the law represented to the nation of Israel in terms of its national identity, that which separated Israel from all other nations on earth, was removed, nullified, emptied, made powerless, in the death in the flesh of Jesus Christ, Messiah, on the cross. Who else but Messiah had authority to do such a thing?

I cannot help but ask, if I were a priest or Pharisee living in Jesus’ day, would I have accepted and received Jesus of Nazareth, this homeless person from Galilee, this leader of a ragamuffin group of fishermen, tax collectors, sinners, and women—would I have welcomed Him as Messiah? I think that because the consequences were so enormous, the radicalness of Jesus so great in terms of national tradition concerning all things Israelite, His positions on issues of national identity and Israelite and priestly lack of “specialness” with God so crystal clear, that many in Jesus’ day did not receive Him, as witnessed by the fact that they crucified Him.

14 Joseph Henry Thayer, D. D. Thayer Greek-English Lexicon of the New Testament, Grand Rapids, MI, Zondervan Publishing House

15 The access is “in spirit”. Greek writing does not use capitals for proper nouns, but I have not found even one translation that uses a small “s”, so all are agreed that it is the Holy Spirit of which Paul speaks.

16 Joseph Henry Thayer, D. D. Thayer Greek-English Lexicon of the New Testament, Grand Rapids, MI, Zondervan Publishing House

17 John MacArthur; The MacArthur Study Bible, New American Standard Bible Updated Edition; © 2006 by Thomas Nelson, Inc.; p 1775  “2:19 fellow citizens with the saints. God’s kingdom is made up of the people from all time who have trusted in Him. There are no strangers, foreigners, or second-class citizens there (cf Php 3:20). of God’s household. Redeemed sinners not only become heavenly citizens but also members of God’s own family. The Father bestows on believers the same infinite love He gives His Son. See note on 1:5;  cf. Heb 3:6”

Please note that the author of the above quotation incorrectly interprets and transfers the concept of “fellow citizens with the saints” into the phrase “God’s kingdom”. The Greek word Paul uses in “fellow citizens” refers to people, not a kingdom. Below is the lexicon definition for “fellow citizens” given by Joseph Henry Thayer, who is referenced in footnote 16 above:

“[Thayer] συμπολίτης

συμπολίτης (T WH συνπολιτης (cf. σύν, II. at the end)), συμπολιτου, ὁ (see συμμαθητής and references), possessing the same citizenship with others, a fellow-citizen: συμπολῖται τῶν ἁγίων, spoken of Gentiles as received into the communion of the saints i. e. of the people consecrated to God, opposed to ξένοι καί πάροικοι, Eph. 2:19. (Euripides, Heracl. 826; Josephus, Antiquities 19, 2, 2; Aelian v. h. 3, 44.)*”

Further, Moulton defines “πολίτης” as “a citizen”. [Harold K. Moulton, The Analytical Greek Lexicon Revised, Grand Rapids, MI; The Zondervan Corporation, © 1978

There is no kingdom in sight in Ephesians 2:19, but only people, whom the context of the entire passage from verse 11 onward locates on earth.

The author of the notes of the study Bible noted in this footnote also writes, “of God’s household. Redeemed sinners not only become heavenly citizens but also members of God’s own family.”

This also is not accurate either to the Greek text or to the thought of Paul. The specifically Gentile “fellow citizens” living on earth with Israelites who also live on earth have been changed incorrectly by the author of the premillennialist notes into generic “redeemed sinners” who live in a “heavenly kingdom” of “God”. The statement that they are members of God’s own family is correct to the intent of the text, although the dwelling place of the family is on earth, not in heaven.

The text says, “^NET  Ephesians 2:19 So then you [“Gentiles in the flesh, called the uncircumcision”—verse 11 RSV] are no longer foreigners and noncitizens, but you are fellow citizens with the saints [“what is called the circumcision, which is made in the flesh by hands”—verse 11 RSV] and members of God's household,”

The premillennialist study Bible notes say, “God’s kingdom is made up of …Redeemed sinners…[who have become] heavenly citizens”.

Paul’s thought is quite and entirely different from that portrayed in the premillennialist study Bible notes cited at the beginning of this footnote (number 17).

18 “But there is a theology concerning Israel and the end times…that I believe does not get things right…This view demands that all the Old Testament promises to Israel be viewed through the lens of the New Testament…”

John MacArthur, The MacArthur New Testament Commentary Luke 1-5, Chicago, IL; Moody Publishers; © 2009, page 126.