Richard C. Barcellos, Ph.D., is a pastor of Heritage Baptist Church, Owensboro, KY, and Administrative Assistant to the Dean and Resident Associate Professor of New Testament Studies at the Midwest Center for Theological Studies, Owensboro, KY (www.mctsowensboro.org).
The Bible is ultimately about God getting glory for himself through the work of Christ, the mediator between God and men, the redeemer and reconciler of all things created. In this article, we will analyze Eph. 1:8-10, seeking to do exegetical justice to it in its immediate context and then place it in its wider redemptive-historical/canonical context. This exercise will give some warrant to the claim that the Bible is about God getting glory for himself through what he does in his Son. We will conduct ourselves as follows: I. Outline of Eph. 1:3-14, II. Exegetical Analysis of Eph. 1:8-10, III. Eph. 1:8-10 in Redemptive-Historical/Canonical Context, and IV. Conclusion.
I. Outline Of Ephesians 1:3-14
In the exegetical analysis in the next section, we will work within the confines of the outline below.
Thesis: God the Father is to Be Praised for Redemptive Blessings (1:3-14)
A. The controlling assertion concerning praise to God the Father for redemptive blessings (1:3)[1]
B. The multi-faceted elaboration concerning praise to God the Father for redemptive blessings (1:4-14): καθὼς (“just as”)…
1. God the Father is praised for election (vv. 4-6)
2. God the Father is praised for redemption through the Son (vv.7-12)
a. Because of the application of soteric redemption (v. 7)
b. Because of the lavished grace-knowledge of God’s good pleasure in the cosmic recapitulation/summing-up of all things in Christ (vv. 8-10)
c. Because of the inheritance of applied redemption for believing Jews (vv. 11-12)3. God the Father is praised for sealing by the Spirit (vv. 13-14)
Notice that the specific verses we will consider (vv. 8-10) function as the second reason why God the Father is to be praised for redemption through the Son – because of the lavished grace-knowledge of God’s good pleasure in the cosmic recapitulation/summing-up of all things in Christ (Eph. 1:8-10).
II. Exegetical Analysis Of Ephesians 1:8-10
Outlining this section is a very difficult task. We should remind ourselves that Paul is not writing so that we might find a simple outline to preach from. He is writing while praising the Father, attempting to stimulate praise in his readers. Though syntactical outlining may be difficult, a thematic structure can be detected. Harold Hoehner says, “In the discussion of the work of the second person of the Trinity, Paul shows that God provides redemption in Christ (v. 7), provides wisdom to understand the mystery of his will (vv. 8-10), and recognizes his inheritance in the believers (v. 11).”[2] We will follow Hoehner’s outline, though not slavishly. God the Father is to be praised for redemption through the Son for three reasons: (1) because of the application of soteric redemption (v. 7); (2) because of the lavished grace-knowledge of cosmic recapitulation/summing-up of all things (vv. 8-10); and (3) because of the inheritance of applied redemption for believing Jews (vv. 11-12). Though we will focus our attention on the second reason God the Father is to be praised for redemption in his Son, it is important to give some attention to the first reason – because of the application of soteric redemption (Eph. 1:7).
1. God The Father Is To Be Praised Because Of The Application Of Soteric Redemption (v. 7)
Here is the English text (NAU)[3] and a brief syntactical diagram.
Eph. 1:7 In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace
we have redemption
- through His blood
- (the forgiveness of our trespasses)[4]
- according to the riches of His grace
The simple statement concerning the application of redemption: “we have redemption”
As noted above, there is a shift from God as the subject to believers. There is also a shift from the aorist (“He chose” in Eph. 1:4) to the present tense (“we have” in Eph. 1:7). Paul was dealing with past acts of God the Father – election and predestination – and now deals with present blessings in Christ. God’s pretemporal purpose is brought to historical accomplishment and application by Christ. This is further illustrated by the antecedent to the relative phrase ᾿Εν ᾧ (“in whom”) which begins v. 7. Its antecedent is τῷ ἠγαπημένῳ (“the Beloved”) of v. 6. “[R]edemption is intergrally related to Christ.”[6] Andrew T. Lincoln says, “With these words [v. 7] the grace with which believers have been highly favored in the Beloved is elaborated on in terms of some of the present benefits of salvation which they have in him.”[7]
Believers “have redemption” The present tense indicates that possessing redemption is a present and ongoing state. As Best says, “The present tense implies redemption and forgiveness are present possessions…”[8] Paul is highlighting redemption applied to the souls of believers.[9]
The redemptive-historical agency (or basis/means) for the application of redemption: “through His blood”
“Blood” is probably best understood as a metonymy, standing for a violent death – i.e., we have redemption through the agency (or basis/means) of His violent death. “This abbreviated expression is pregnant with meaning, and signifies that Christ’s violent death on the cross as a sacrifice is the means by which our deliverance has been won (cf. Rom. 3:25). It was obtained at very great cost.”[10] In both the OT and NT blood is symbolic of a life taken violently and sacrificially. There is nothing magical in the blood itself. In the case of Christ, his blood was shed (i.e., his life was taken violently) on behalf of others. His blood is the ransom price paid for those God chose from before the foundation of the world (cf. Acts 20:28; 1 Pet. 1:18-19; Rev. 1:5; 5:9). When he shed his blood, he got what he paid for.
The particular[11] restatement concerning the application of redemption: “the forgiveness of our trespasses”
The noun phrase τὴν ἄφεσιν τῶν παραπτωμάτων (“the forgiveness of our trespasses”) is related appositionally to τὴν ἀπολύτρωσιν (“redemption”). It can be taken in at least two ways: equivalent or generic-specific. If it were understood as equivalent, it would function synonymously and be co- extensive in meaning with τὴν ἀπολύτρωσιν (“redemption”). If it were understood as a generic-specific, it would function to highlight a particular aspect of its antecedent – τὴν ἀπολύτρωσιν (“redemption”). Since “redemption” is broader than “the forgiveness of sins,” “[t]he latter relationship is probably more appropriate…”[12] The forgiveness of sins is included in the complex of redemption but not exhaustive of it. “The apostle places the forgiveness of sins in apposition with redemption, not as its only element, but as a blessing immediate, characteristic, and prominent…”[13] “The forgiveness of trespasses…depicts the primary way in which believers experience their liberation at present.”[14] Forgiveness involves being released from a legal charge. Believers have no charges against them because Christ’s redemptive work secures the forgiveness of sins. Sins or “trespasses” refer to conscious, deliberate acts against God’s holiness and law. BDAG says it refers to “one making a false step” and, as a result, constitutes “a violation of moral standards…”[15] Eadie says, “The law of God must be maintained in its purity ere guilty man can be pardoned. The universal Governor glorifies His law, and by the same act enables Himself to forgive its transgressors.”[16] The immeasurable standard of the application of redemption: “according to the riches of His grace”
The preposition κατὰ (“according to”) introduces the standard of the application of redemption – God’s wealth of grace. Believers have redemption according to this standard or measuring rod – τὸ πλοῦτος τῆς χάριτος αὐτοῦ (“the riches of His grace”). Eadie comments, “The favour of man is soon exhausted, … it soon wearies of forgiving. But God’s grace has unbounded liberality. Much is expended; many sinners of all lands, ages, and crimes are pardoned, fully pardoned, often pardoned, and frankly pardoned, but infinite wealth of grace remains behind.”[17] God’s grace is never depleted, always infinite, ever boundless, and eternally inexhaustible!
2. God The Father Is To Be Praised Because Of The Lavished Grace- Knowledge Of His Good Pleasure In The Cosmic Recapitulation/Summing-Up Of All Things In Christ (vv. 8-10)
Ephesians 1:8-10 8 which He lavished upon us. In all wisdom and insight 9 He made known to us the mystery of His will, according to His kind intention which He purposed in Him 10 with a view to an administration suitable to the fulness of the times, that is, the summing up of all things in Christ, things in the heavens and things upon the earth. In HimThis section is vitally connected to the previous section by means of the relative pronoun ης῟ (“which”). This clausal indicator is modifying τῆς χάριτος αὐτου (“His grace”) at the end of v. 7. God “lavished” his grace on believers and this grace is evidenced by the fact that they know “the mystery of his will” because he made it known to them (“He made known to us the mystery of His will”). This is redemption applied once again in that the knowledge of “the mystery of his will” is dependant upon what Christ accomplished. The grace that was lavished, evidenced in redemptive knowledge, traces its redemptive-historical tap-roots back to the accomplishment of redemption by Christ (v. 7). Paul then goes on to discuss some details of “the mystery of His will” and opens up before our minds a panoramic view of the recapitulation (“summing-up” or “heading- up” [ἀνακεφαλαιώσασθαι]) of “all things” (τὰ πάντα) in Christ. The lavished grace of redemption and its concomitant revelation of cosmic recapitulation is a further reason to praise the God and Father of our Lord Jesus Christ (Eph. 1:3).
This section can be an outliner’s nightmare. In an attempt to simplify our analysis, we will examine the contents of Paul’s argument via the two major syntactical clusters which both start with relative pronouns. The first cluster begins with ἧς ἐπερίσσευσεν (“which he lavished…” [v. 8a]) and the second with ἣν προέθετο (“which he purposed…” [v. 9b]). I have entitled these as follows: a) the fact and particulars of lavished grace (vv. 8-9a); and b) the purposed good pleasure of God in the recapitulation of all things in Christ (vv. 9b-10).
The fact and particulars of lavished grace (vv. 8-9a)
Here is the English text and a brief syntactical diagram.[18]
Eph. 1:8-9 which He lavished upon us. In all wisdom and insight 9 He made known to us the mystery of His will, according to His kind intention which He purposed in Him
which He lavished
- upon us
- in all wisdom and insight
- He made known [or better “having made known” - NKJV] to us the mystery of His will, according to His kind intention which He purposed in Him
1) Fact of lavished grace (v. 8a): “which He lavished”. As mentioned above, the relative pronoun ἧς (“which”) is syntactically subordinate to τῆς χάριτος αὐτοῦ (“His grace”) of v. 1:7b. God’s wealth of grace has been “lavished” upon believers. He has poured it upon us unsparingly. BDAG’s entry on the word περισσεύω (“lavish”) defines it as “to cause someth[ing] to exist in abundance, cause to abound…”[19] Eadie comments, “God knows that He cannot exhaust the wealth of His grace, and therefore He lavishes it with unstinted generosity upon us.”[20]
2) The particulars of lavished grace (vv. 8b-9a): “which He lavished upon us. In all wisdom and insight 9 He made known to us the mystery of His will, according to His kind intention”). Three clusters form the basis for the outline at this point – two prepositional phrases (εἰς ἡμᾶς [“upon us”]… and ἐν πάσῃ σοφίᾳ καὶ φρονήσει [“in all wisdom and insight”]…) and one participial clause (γνωρίσας… [“He made known…”]). All three are subordinate to the main verb ἐπερίσσευσεν (“He lavished”). We will look at these three clusters under these headings: the recipients, gifts, and manner of lavished grace.
- Its recipients (v. 8b): “upon us”. Paul includes himself (ἡμᾶς [“us”]) as a recipient of lavished grace. This, again, points to the fact that Paul is talking about the application of redemption. What Jesus did in the accomplishment of redemption, his objective work (i.e., historia salutis), gets applied to souls (i.e., ordo salutis).
- Its gifts (v. 8c): “In all wisdom and insight”. There is some question as to what this compound prepositional phrase means. Is this a reference to God’s “wisdom and insight” or is this the “wisdom and insight” gifted by God to believers. The latter view is preferred. Hoehner offers these reasons. “[T]he use of πάσῃ [“all”] with an anarthrous[21] abstract would be unfitting of God’s wisdom (connotes every kind of wisdom of God), which could imply that God’s wisdom is incomplete.” “[T]he context indicates that believers have been given wisdom so that they can discern the mysteries of God’s will (v. 9).” “[L]ater in the context (v. 17) Paul prays that believers might be given wisdom and revelation.” “[T]he analogy in Col. 1:9, “in order that you might be filled with the knowledge of his will in all wisdom and understanding,” certainly points to Christians as recipients of insight and discretion.” “[S]upport of the “manifold wisdom of God” in 3:10 for “all of God’s insight and discretion” is not valid because he is talking about the exercise of his manifestation rather than talking about the essence of God’s wisdom.”[22] The ability to understand “the mystery of His will” is a gift[23] from God flowing out of his grace. Lincoln says, “God’s lavish grace not only provides redemption but also supplies, along with this, all necessary wisdom and insight to understand and live in light of what he has done in Christ and its implications (elaborated in vv 9, 10).”[24]
- Its manner (v. 9a): “He made known to us the mystery of His will, according to His kind intention”. The participle γνωρίσας (“He made known”) is an “adverbial participle of manner…”[25] Its action is contemporaneous with the verb it modifies (ἐπερίσσευσεν [“He lavished”]). “It describes coincident action.”[26] It “tells us how the action of the main verb is accomplished.”[27] The manner in which this lavished grace comes to believers is the revelation of “the mystery of His will.” Peter T. O’Brien paraphrases as follows: “he lavished his grace on us in all wisdom and insight in that he made known to us the mystery of his will.”[28] The knowledge of “the mystery of His will” is a manifestation of God’s lavished grace in the mind and heart of believers.
Lavishing his grace upon believers, God gives the understanding (experientially) of “the mystery of his will” κατὰ τὴν εὐδοκίαν αὐτοῦ (“according the His kind intention [good pleasure]”). The preposition κατὰ (“according to”) indicates the standard whereby God “made known to us the mystery of His will.” That standard is none other than “His good pleasure.” “The standard of making known the secret plan of his will is God’s good pleasure or his satisfaction. …This secret plan of his will was not given begrudgingly but with God’s pleasure.”[30]
The purposed good pleasure of God in the recapitulation of all things in Christ (vv. 9b-10)
Here is the English text and a brief syntactical diagram.[31]
Eph. 1:9-10 which He purposed in Him 10 with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him
which He purposed
- in Him
- with a view to an administration suitable to the fullness of the times
- that is, the summing up of [or “to sum/head up”] all things in Christ, things in the heavens and things on the earth. In Him
1) Messianic sphere of the purposed good pleasure of God (v. 9b): “in Him.” The pronoun αὐτῷ (“in Him”) either refers to God the Father or Christ. The argument for God the Father is strengthened by the fact that Paul mentions Christ in the infinitival clause of v. 10 (“all things in Christ…in Him”). Also, the verb προέθετο (“He purposed”) of v. 9 is in the middle voice and could be reflexive (i.e., “he purposed for himself”). Taking the reference as Christ would, in the minds of some, introduce a cumbersome tautology (i.e., “He purposed in Christ…all things in Christ…in Him”). However, if a tautology is introduced by the pronoun referring to Christ, then wouldn’t the same apply to it referring to God the Father?
The argument for the reference as Christ is as follows. Every time the preposition ἐν (“in”) is used either with a pronoun or personal pronoun in this passage it is done so in connection with Christ (cf. vv. 3, 4, 6, 10, 11, 12, 13).[32] It would mean something like “which he [the Father] purposed to accomplish in the sphere of Christ’s activity.” Ephesians 1:7-12 is about redemption in the Son. It gives us reasons why God the Father is to be praised for redemption in the Son. It seems best to understand this prepositional phrase as referring to Christ. “The purpose of the Father was to be effected in Christ.”[33] God’s purposed good pleasure is to be effected by Christ.
2) Temporal administration of the purposed good pleasure of God (v. 10a): “with a view to an administration suitable to the fullness of the times.” The preposition εἰς (“with a view to”) is best understood as “in reference to.”[34] The prepositional phrase introduces us to the time when God’s purposed good pleasure in Christ will be administrated. Hoehner asks when will what God purposed in Christ occur? His answer is as follows: “It is at the time of the administration of the fullness of the time.”[35]
The entire phrase (“with a view to an administration suitable to the fullness of the times”) has been the recipient of much discussion. Two questions will serve to frame our discussion: 1) What does the noun οἰκονομίαν (“an administration”) refer to? 2) When does τοῦ πληρώματος τῶν καιρῶν (“the fullness of the times”) occur?
The noun οἰκονομία (“an administration”) has several semantic nuances: management of a household, administration, office, commission, stewardship, plan, and training. I think it best to understand it here as referring to administration, stewardship, or management.[36] The purposed good pleasure of God in Christ will be managed or administrated. This means that οἰκονομία (“an administration”) and μυστήριον (“mystery”) are not synonymous. The latter refers to the clarity of revelation under the New Covenant with specific reference to Jew/Gentile unity in the church; the former to the management of a period of time with eschatological emphasis (cf. the explanation below). “Just as a great landowner appoints a manager to put into execution his plans for the estate, the Father has given Christ full authority to administer and bring to completion the entire [inter- advental era].”[37]
The phrase “the fullness of the times” is, as Lincoln says, “[t]hat which is being administered…”[38] God purposed that “the fullness of the times” would be managed by Christ. But when does this take place? Galatians 4:4 (τὸ πλήρωμα τοῦ χρόνου [“the fullness of time”]), which is a slightly different construction in the Greek NT, clearly refers to the time of the first advent, when “God sent forth His Son.” The plural τῶν καιρῶν (“the times”) of Eph. 1:10a clearly refers to a series of time and not a point in time. Lincoln says that τῶν καιρῶν (“the times”) “refers to periods of time and the whole expression τοῦ πληρώματος τῶν καιρῶν (“the fullness of the times”) reflects the view, found in some apocalypses, of a sequence of periods of time under God’s direction…”[39] Though the phrase has eschatological force and does tend toward “a climactic point,”[40] can it be understood as including the entire inter-advental era? Assuming that Lincoln is correct when he claims that the whole phrase refers to “a sequence of periods of time under God’s direction,” then it appears that this can be understood as an inter-advental administration. Lincoln not only connects this phrase with the eschatological terminology of Jewish apocalyptic literature he also says it belongs “to the Christian eschatological terminology found elsewhere in the NT (e.g., Mark 1:15; John 7:8; Acts 1:7; Gal 4:4; 1 Thess. 5:1; 1 Tim 6:15).”[41] While arguing for an inter-advental understanding of τοῦ πληρώματος τῶν καιρῶν (“the fullness of the times”) Hodge concludes, “By the economy of the fulness of times is therefore to be understood, that economy which was to be clearly revealed and carried out when the fullness of time had come.”[42] Hodge sees the following passages all speaking about either the inception of the Messianic era or the entire inter-advental period: 1 Cor. 10:11; Heb. 1:1; Gal. 4:4; and Eph. 1:10. Graham acknowledges the inter-advental view as one option. He says this may refer “…to the present age of the gospel or of grace, inaugurated by the first advent of Christ (or by Christ’s resurrection and ascension…) and culminated by the second advent with its time of judgment…”[43] As Henry Alford says, it refers to “the whole duration of the Gospel times” and means “the filling up, completing, fulfillment, of the appointed seasons, carrying on during the Gospel dispensation.”[44] Similarly, Salmond says, “This “oeconomy of the fulness of the seasons,” therefore, is that stewardship of the Divine grace which was to be the trust of Christ, in other words, the dispensation of the Gospel, and that dispensation as fulfilling itself in the whole period from the first advent of Christ to the second.”[45] The fullness of the times, then, refers to the period of time when Christ is managing the affairs of God’s purposed good pleasure. It is a reference to the entire inter-advental period, though with an emphasis upon its climax.
3) All-inclusive climax of the purposed good pleasure of God (v. 10b): “that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him.” This infinitival clause is the all- inclusive climax of God’s purposed good pleasure administrated by Christ during the inter-advental period. This is the goal of the οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν (“administration of the fullness of the times”). We will examine this complementary infinitival clause under three headings: first, its identity (“to sum up”); second, its objects (“all things”); and third, its sphere (“in Him”).
Its identity: “to sum up.” This infinitive is functioning in a complimentary manner, modifying the main verb προέθετο (“He purposed”). It completes the thought of the main verb, identifying its end or climax. The climax of God’s purposed good pleasure is “the summing up of all things in Christ.” Α᾿νακεφαλαιώσασθαι (“to sum up”) is the only use of the aorist middle of this verb (ἀνακεφαλαιόω) in the NT. Commentators note that it is not derived from κεφαλή (“head”) but from κεφάλαιον (“main point, sum or summary”). BDAG translates it “sum up” or “recapitulate.”[46] Because it is not derived from κεφαλή (“head”), many commentators seek to reserve the concept of headship for 1:22, where it is explicit. Hoehner, however, sees a problem with this. He says, “…to bring the diverse elements [i.e., “all things”] into union there must be someone to head it up. It certainly cannot be said that Christ is the sum of the various parts of the universe.”[47] Christ is not the sum of the diverse parts of the universe, is he? Of course not. To understand Hoehner’s concern better, it will help us to study other uses of this word. The verb is used only twice in the NT – here and Rom. 13:9. In Rom. 13:9, “love is thought of as the comprehensive command which integrates the others, bringing them together under one focal point.”[48] In other words, that which sums up (i.e., the command to love your neighbor as yourself) necessarily contains that which is summed up. “You shall love your neighbor as yourself” necessarily contains the commands of the Decalogue mentioned previously by Paul. The former (i.e., love of neighbor) is that which sums up and the latter (i.e., the commands of the Decalogue in v. 9a) is that which is summed up. The individual commands are summarized by, and therefore implicitly contained in the one command to love your neighbor.
In our text (Eph. 1:10), that which is summed up is “all things” and that which sums up (presumably) is God in Christ. Assuming that “all things” refers to all things created (see below) and that God through the exalted Christ is the one who sums up “all things”, unless we distinguish carefully, this would mean that Christ himself is part of that which is summed up. Christ (or God) would be the sum of the various parts of the universe, as Hoehner mentioned. However, as commentators agree, the reason why all things need to be “summed up” is sin and since Christ and God have never sinned neither needs to be summed up. Therefore, there must be a difference between the rhetorical summing up of Rom. 13:9 and the cosmic summing up of Eph. 1:10.
An important question involves the prefix to ἀνακεφαλαιώσασθαι (“to sum up”), ἀνα (“again”). Does this prefix help us in interpreting the meaning of the infinitive in this context? Lincoln suggests that this prefixed preposition
involves recapitulation, as points already made are drawn together in a conclusion…, indicating a restoration of harmony with Christ as the point of reintegration… The summing up of all things in Christ means the unifying of the cosmos or its direction toward a common goal.[49]Other scholars pick up on the function of the prepositional prefix.[50] For instance, The New Linguistic and Exegetical Key to the Greek New Testament says, “Prep. in compound refers to the prior dispersion of the elements and the noun of the vb. describes the ultimate aggregation into one; thus the whole compound involves the idea of unity brought out of diversity…”[51] Eadie expresses this view, though not advocating it, saying:
The meaning of ἀνα in composition must not be overlooked. Though it have only a faint signification, as compound words abound in the later age of a language, it does not quite lose that significance. It signifies here, apparently, “again”–as if there now existed, under the God-man as Redeemer, that state of things which had, prior to the introduction of evil, originally existed under the Logos, the Creator and Governor.[52]Calvin says, “…out of Christ all things were disordered, and that through him they have been restored to order” (emphasis mine).[53] Hodge says that it is God’s “intention to reunite all things as one harmonious whole under Jesus Christ” (emphasis mine).[54] Notice how both Calvin and Hodge use the prefix re. This view is very similar to my understanding of Col. 1:20.
Let’s consider Col. 1:20. God is said to have reconciled “all things [τὰ πάντα]” to Himself by Christ. In the context, “all things [τὰ πάντα]” refers to all things created – “in heaven and that are on earth, visible and invisible, whether thrones or dominions or principalities or powers” (Col. 1:16). Murray Harris says, “Τὰ πάντα [“all things”] is the dir. obj. of ἀποκαταλλάξαι [“to reconcile”] and means “the universe.”[55] Some have taken the statement in Col. 1:20 to teach universalism. However, the text does not say that God will save “all things [τὰ πάντα]” through Christ, but that God has reconciled “all things (τὰ πάντα) through Him.” If anything, this text teaches universal reconciliation. However, does universal reconciliation necessarily imply universal salvation? To reconcile certainly implies salvation from sin (2 Cor. 5:18-21). However, is the reconciliation of Col. 1:20 referring only and exclusively to soteriological reconciliation? There is good reason to believe it is not.
The “all things [τὰ πάντα]” of Col. 1:20 is the same “all things [τὰ πάντα]” of Col. 1:16 and 17 – all created things. “[T]he whole universe has now been restored to its God-ordained destiny, viz. its proper relation to Christ…”[56] In v. 16, Paul said that “all things were created by him [i.e., the Father’s beloved Son of 1:13], through him, and for him.” Sin had obviously disrupted the peace and unified purpose of all things created by, through, and for the Son, then the pre-incarnate eternal Son of God. Since the entrance of sin into the universe, discordant elements had disrupted that which was made for God’s glory in His Son. As the entrance of sin affected the entire creation – animate (i.e., men and angels) and inanimate – so the reconciling work of the incarnate Son of God affects the entire creation (cf. Col. 1:20-22; 2:15; Eph. 2:16; Rom. 8:18-25; Jn. 12:31-32; 1 Jn. 3:8). The entire cosmos is affected by this reconciliation.
The reconciliation of Col. 1 is, therefore, cosmic reconciliation; it affects the entire cosmos, the whole of creation, everything made by the Son and for the Son, which had been disrupted by the entrance of the sin of angels and men. Through the reconciling work of the incarnate Son of God on the cross, the whole of creation is subjugated to him. Christ is the conquering King, the subduing Last Adam, and the Lord of the cosmos – elect and non-elect angels included. The cosmos is reconciled to God’s ultimate purpose for it – the glory of God (Rom. 11:36; Rev. 4:11) in the Son of God. The cosmos is brought back to its rightful place under the Son who came to destroy the works of the devil and purchase a people zealous for good deeds. The authority he now possesses and executes as the exalted redeemer extends to the farthest regions of the created realm. That which was originally made by him, through him, and for him is now under his sovereign sway as the exalted, theanthropic Lord of all. This view is further supported by the possibility that the verb ἀποκαταλλάσσω (“to reconcile”) “might be taken to mean to effect a thorough (-κατα-) change (- αλλάσσω) back (ἀπο-).”[57] In this case, the preposition ἀπο would imply that Christ brings the cosmos back to its proper place under the Son of God’s immediate superintendence, but now as the incarnate, exalted Mediator between God and the cosmos.
This view of Col. 1:20 is supported by at least two other Pauline texts. As we have seen, Eph. 1:10 says, “the summing up of all things [τὰ πάντα] in Christ, things in the heavens and things on the earth. In Him…” This text seems to be related to Col. 1:20, at least theologically. “All things” are affected by what God does in Christ. In Eph. 1:22, Paul says that God “put all things [τὰ πάντα] under His [Christ’s] feet, and gave Him to be head over all things [τὰ πάντα] …” This text seems related to Col. 1:20 as well.
Through the reconciling work of Christ, God has subjugated the entire creation to the exalted Mediator, who is Lord of all. He is the sovereign One who has authority over “all things.” Because of sin, “all things” were distorted. Because of Christ’s work of cosmic reconciliation, “all things” were put back in order under the Son of God or at least assured that they one day would be (cf. Eph. 1:10). Geoffrey B. Wilson comments:
Paul clearly underlines the cosmic sweep of Christ’s reconciling work by his insistence upon the inclusive scope of ‗all things’. As all creation was involved in the consequences of man’s sin, so the reconciliation effected by Christ encompasses the whole universe [Rom; Eph].[58]Wilson then quotes Hendriksen as follows:
Through Christ and his cross the universe is brought back or restored to its proper relationship to God in the sense that as a just reward for his obedience Christ was exalted to the Father’s right hand, from which position of authority and power he rules the entire universe in the interest of the church and to the glory of God [cf 2.10].[59]In Jn. 1:1-3, the Word (Logos) that was God in the beginning is also the one through whom all things “came into being” (Jn. 1:3). Colossians 1:16 teaches that all things were originally made by him, through him, and for him. With the entrance of sin, a cosmic fragmentation occurred, thus necessitating a reorientation toward the Logos, a recapitulation.
The task of recapitulation is given by the Father to the Son. This implies his headship over all things in order to recapitulate all things. As Hoehner says, “…the translation “to unite under one head” appears to capture the idea.”[60] The verb must take on its meaning based on its use in context. Headship of some sort seems to fit the context. In fact, cosmic headship with the intent of cosmic recapitulation seems inescapable.
Its objects: “all things… things in the heavens and things on the earth.” The accusative plural noun phrase τὰ πάντα (“all things”) is the direct object of the infinitive ἀνακεφαλαιώσασθαι (“to sum up”). Τὰ πάντα (“all things”) is that which is summed up. The compound noun phrase τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς (“things in the heavens and things on the earth”) functions in apposition to τὰ πάντα (“all things”) and further explains it. Τὰ πάντα (“all things”) includes τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς (“things in the heavens and things on the earth”). Paul does a similar thing in Col. 1:16, as we have seen. The “all things” that “were created” were created by him (i.e., Christ as the pre- incarnate Son of God [cf. Col. 1:13] and Logos [cf. Jn. 1:1ff.]). Τὰ πάντα (“all things”) in Col. 1:16 includes “all things in heaven and upon the earth, the visible things and the invisible things, whether thrones or dominions or rulers or authorities.” There are no linguistic arguments, contextual hints, or usages elsewhere that would lead us to limit Paul’s scope of τὰ πάντα (“all things”) in Eph. 1:10. As a matter of fact, it seems clear that Paul goes out of his way to express inclusiveness in the widest, most comprehensive sense (cf. Eph. 1:20-22).
Some commentators, however, seek to limit Paul’s scope. For instance, Hodge limits it to “the [human] subjects of redemption.”[61] He acknowledges five views on the scope of τὰ πάντα (“all things”). First, it may refer to “the whole creation, material and spiritual, and apply…to the final restoration of all things…”[62] This view could be labeled as the cosmic view. There are two sub-categories under this view; the first being full- blown soteric universalism, the second a cosmic summing up exclusive of soteric universalism and inclusive of universal subjugation.
Second, it may refer to “all intelligent creatures–good and bad, angels and men–fallen spirits and the finally impenitent.”[63] This view sees the summing up to involve both final salvation and final subjugation. It falls short of the cosmic view because it qualifies “all things.” We will label this view the redemptive-subjugative view.
Third, it may refer to “good angels and men.”[64] The angels are the heavenly beings and the men are the earthy beings to be united under one head, Christ. “Good’ refers to the fruit of their election by God. In other words, these are elect angels and men. We will label this the elect angels and men view.
Fourth, it may refer to the human family in heaven (i.e., the Jews) and on earth (i.e., the Gentiles). This could be labeled the Jew/Gentile view.
Fifth, it may refer “to the people of God, the redeemed from among men, some of whom are now in heaven and others are still on the earth.”[65] This could be labeled the redemptive view.
Hodge makes his decision based on “the nature of the union here spoken of, and on the means by which it is accomplished.”[66] He opts for the fifth view, the redemptive view. His argument is that the passage speaks “of that union which is effected by redemption.”[67] One of his reasons for taking this view is his understanding of ἐν τῷ Χριστω (“in Christ”) and ἐν αὐτῷ (“in Him”). He views this as redemptive union with Christ, thus the redemptive view. However, the action of this clause is derived from the infinitive, not the closing prepositional phrases. Hodge reads too much into ἐν τῷ Χριστω (“in Christ”) and ἐν αὐτῷ (“in Him”) – i.e., “that union which is effected by redemption”). As O’Brien says:
The previous examples of in Christ’ and its equivalents within the berakah focused on the Son as God’s chosen one in whom believers have been blessed. Now in vv. 9 and 10 the stress is placed on the one in whom God’s overarching purposes for the whole of the created order are included.[68]This leads us to the final prepositional phrases.
Its sphere: “in Christ…in Him.” These dative prepositional phrases indicate either the instrument, means, or focal point of the summing up of all things. There could even be overlap of meaning here. As with the previous accusative plural noun phrase and its complex appositional phrase (“all things…things in the heavens and things on the earth”), so ἐν αὐτῷ (“in Him”) functions in apposition to ἐν τῷ Χριστω (“in [the] Christ”). The use of the article “particularizes the name but also the office and/or title of “the Messiah” (cf. v. 1).”[69] It is “in the Messiah” exalted and representative of all as the Last Adam that God intends to sum up all things. This is the inheritance given to the Son by the Father for his obedience as the Last Adam. Commenting on the person and work of Christ as designed by the Father, John Owen says:
What is his design in this incomprehensible work of his wisdom, love, and power? Indeed, in the first place, it was for the redemption of the church, by the sacrifice of himself, and other acts of his mediation. But there is that which is more general and comprehensive, and wherein all the concerns of the glory of God do centre. And this was that he might “gather all things into one” in him.[70]Owen sees Heb. 1:2 supporting such an assertion. “God…in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom He also made the world” (Heb. 1:1a, 2).
III. Ephesians 1:8-10 In Redemptive-Historical/Canonical Context
The epistles function as divine expositions and applications of the sufferings and glory of Christ to the life of the church. Paul, especially, takes center-stage in articulating post-ascension Special Revelation and drawing out the theological and practical implications of the incarnation, life, death, resurrection, and exaltation of Christ. Paul’s view of the exalted redeemer administrating God’s good pleasure in the summing up of all things in Ephesians has links to several other Pauline and wider biblical concepts. We will consider four of these: 1. Headship as it relates to the old and new creations; 2. The first Adam and the greater last Adam; 3. The inter-advental period; and 4. The consummation.
1. Headship As It Relates To The Old And New Creations
That Paul views Christ as head of all things created is clear from Eph. 1:22, “And He [i.e., the Father] put all things in subjection under His [i.e., the exalted Redeemer’s] feet, and gave Him as head over all things to the church.” According to our exegesis of Eph. 1:10, the exalted Christ has been stationed by the Father as the chief executive officer of the entire interadvental era which finds its terminus in the summing up of all things. Upon Christ’s ascension into heaven, he assumed the office of authoritative head of all things, something he hinted at while on earth as recorded in Matt. 28:18, “All authority has been given to Me in heaven and on earth.” This was something he did not possess during his state of humiliation. He had also taught his disciples that entering into glory was something the Scriptures of the OT taught concerning the Messiah (Lk. 24:25-27; 44-47). Though he did not spell-out all the details and implications of entering into glory, the seed of the doctrine was present in his teaching. What we see in Paul, primarily, is the teasing out of the implications of Christ’s entrance into glory and even the foundations upon which Christ enters into glory. The implications include universal sovereignty over the entire created realm. The foundation upon which he enters his glorious status includes his relationship to creation both as the eternal Son of God and as the Mediator, Redeemer, and Reconciler of all things and as the Last Adam and, of course, the Father’s good pleasure.
The first Adam was the first human son of God (Lk. 3:38). He had a unique relationship with the first creation. He was created in the image of God as God’s vice-regent in charge of the earth. Adam’s vocation as image-bearing vice-regent included being fruitful and multiplying (sons of God), and filling the earth and subduing it (Gen. 1:28). The garden was the beginning, the starting point. The end or goal was an earth filled with image-bearing sons serving their Creator, living in harmony with fellow image-bearers and the entire created realm. But, as we know, the fall into sin affected both Adam and his seed and the creation itself (Gen. 3:1-19; Rom. 8:18-25). The old creation is cursed, along with its crowning jewel, male and female in the image of God. Nothing less than a radical transformation is needed both for animate creatures (i.e., image-bearing sons) and the inanimate creation. This is exactly what the incarnate Son of God provides. Since the old creation was made for him, he is its rightful Lord. However, when he comes on the world’s scene, though he gives us glimpses of his universal sovereignty over the created realm, he comes veiled in human nature in the likeness of human flesh. He comes as a humble, suffering servant (Mk. 10:45). Adam failed his call to service. His delinquency affected the entire human race and the created realm. Christ comes as the hero of redemption. He serves God perfectly. He suffers the wrath of God due to sin. And once his life of probation is complete, his wrath-exhausting death occurs and he is rewarded for his obedience by being raised from the dead on the first day which inaugurates a new creation (see below), just like the old creation was inaugurated on the first day. His resurrection was an advance upon his incarnation. He entered into his glory upon the resurrection. He entered into an exalted status. His human nature became what it was not prior to the resurrection (Rom. 1:4).
Human nature was meant to attain to a status of immutability. It was not so via creation. The proof of this is the fact that Adam fell from communion with God. In Christ, there can be no future fall into sin. The resurrection of Christ insures an immutable status of sonship for those in Christ.
The resurrection is seen as an epoch-changing event in the New Testament – the beginning of the new creation. Believers are united to Christ in his death, burial, and resurrection through faith.
Or do you not know that as many of us as were baptized into Christ Jesus were baptized into his death? Therefore we were buried with him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of his death, certainly we also shall be in the likeness of his resurrection, knowing this, that our old man was crucified with him, that the body of sin might be done away with, that we should no longer be slaves of sin. (Rom. 6:3-6)
In him you were also circumcised with the circumcision made without hands, by putting off the body of the sins of the flesh, by the circumcision of Christ, buried with him in baptism, in which you also were raised with him through faith in the working of God, who raised him from the dead. (Col. 2:11-12)Union with Christ brings believers into the orbit of redemptive privilege. They may know “the power of his resurrection” (Phil. 3:10) because they are united to him through faith. God “made us alive together with Christ…, and raised us up together, and made us sit together in heavenly places in Christ Jesus” (Eph. 2:5-6). Being in Christ unites us to him, making us citizens of heaven (Phil. 3:20).
Union with Christ also involves existence in two ages at once – this age (the old creation) and the age to come (the new creation). The age to come is the age of the resurrection.
And Jesus answered and said to them, “The sons of this age marry and are given in marriage. But those who are counted worthy to attain that age, and the resurrection from the dead, neither marry nor are given in marriage; nor can they die anymore, for they are equal to the angels and are sons of God, being sons of the resurrection. (Lk. 20:34-36)Christ’s resurrection is the first bodily resurrection of the age to come because it was “the firstfruits” (1 Cor. 15:20).
But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at his coming. (1 Cor. 15:20- 23)Christ’s resurrection was the first of similar resurrections to come. But being “the firstfruits,” it is not totally other than those that follow. It is different in time; but it is part of the same resurrection. It is part of the same harvest; just the first of the much greater harvest to come. Richard Gaffin, commenting on “firstfruits” says:
The word is not simply an indication of temporal priority. Rather it brings into view Christ’s resurrection as the “firstfruits” of the resurrection-harvest, the initial portion of the whole. His resurrection is the representative beginning of the resurrection of believers. In other words, the term seems deliberately chosen to make evident the organic connection between the two resurrections. In the context, Paul’s “thesis” over against his opponents is that the resurrection of Jesus has the bodily resurrection of “those who sleep” as its necessary consequence. His resurrection is not simply a guarantee; it is a pledge in the sense that it is the actual beginning of the general event. In fact, on the basis of this verse it can be said that Paul views the two resurrections not so much as two events but as two episodes of the same event.[71]Christ’s resurrection is the most powerful sign of the presence of the age to come (i.e., the new creation). His resurrected body took on qualities it did not possess prior to the resurrection (Rom. 1:4). It was an age to come body, existing in this age for a brief time on the earth and now in heaven. In Christ’s resurrection, then, we see the age to come (i.e., the new creation) eclipsing this age. This is why Paul says, “Therefore, if anyone is in Christ, he is a new creation; old things have passed away; behold, all things have become new” (2 Cor. 5:17). This is not only true of personal renovation but also a state of existence in the new creation brought in by Christ. In Gal. 6:15, Paul says, “For in Christ Jesus neither circumcision nor uncircumcision avails anything, but a new creation.” The age to come has eclipsed this age with the resurrection of Christ. Hebrews 6:5 says that some “have tasted the good word of God and the powers of the age to come.” “The great realities of the age to come have in some sense broken into and become operative in this age.”[72] Waldron’s comments are helpful at this point:
The New Testament teaches, therefore, that there is a new creation in Christ (Gal. 6:15; 2 Cor. 5:17; Eph. 2:10). The idea of new creation is frequently associated with Christ’s resurrection (cf. Eph. 2:10 with 2:5, 7; Eph. 4:24; Col. 3:10 with Rom. 6:1-6; Col. 1:15-18). By union with Christ in His death, the old man is destroyed. By union with Christ in His resurrection, the new man is created. When He rose again He became the firstborn of God’s new creation. As He was the beginning of the old creation, so He is now the beginning of the new (Rev. 3:14). Thus, the memorial of Christ’s resurrection is of necessity a memorial of the new creation. Thus, the Lord’s Day like the Sabbath and unlike any other religious observance points to both creation and redemption.[73]Christ’s resurrection is the apex of all of God’s redemptive work on the earth. It is an epoch-changing event. It ushers in the new creation in part; first in the resurrection of Christ, then in the renovation of the souls of believers, then in the bodies of believers at the Second Coming, and finally in the renovation of the old creation (Rom. 8:18ff.; 2 Pt. 3:13; Rev. 21-22). The resurrection of Christ affects everything.
Christ as the eternal Son of God and as the theanthropic Mediator occupies an office of headship over all things in heaven and upon earth and over the old and new creations. His headship extends to all men (saved and unsaved [Eph. 1:10, 22; Col. 1:18]), all angels (elect and non-elect [Eph. 1:10, 22; Col. 2:15; 1 Jn. 3:8]) and the entire inanimate creation – the universe (Eph. 1:10, 22). His headship has a universal, cosmic element and a particular, soteriological element. This makes Christ’s headship both like and unlike Adam’s, to which we will now turn our attention.
2. The First Adam And The Greater Last Adam
Paul calls our Lord Jesus Christ “the last Adam” in 1 Cor. 15:45. In Rom. 5:14, he says that Adam “…is a type of Him [Christ] who was to come.” Adam is type; Christ is anti-type. But as with all biblical types, Christ as anti-type of Adam is both like Adam and greater than Adam. Just as Adam was son of God, so Christ is the Son of God. As Adam was an image- bearer, so Christ is an image-bearer. As Adam was placed on the earth as God’s servant-representative, so Christ is placed on the earth as God’s servant-representative. Adam was placed and tempted in a garden without sin and failed. Christ is led by the Spirit in the wilderness to be tempted (Luke 4:1-2) but passed the test. Adam was head of the old humanity and represented it in the garden. Christ is head of a new humanity and represented it in life, death, and resurrection/exaltation. Whereas Adam failed to multiply his seed across the globe as image-bearers in communion with God, Christ succeeds.
However, Christ’s headship is greater than Adam’s in another very important way. Christ as head of all things and the one who sums up all things is given the responsibility to crush the seed of the serpent (Gen. 3:15), destroy the works of the devil (1 Jn. 3:8), disarm the celestial rulers and authorities (Col. 2:15) and set free the creation from its slavery to corruption (Rom. 8:21). Christ’s headship brings the entire created realm to a condition it has never been to before – all sons of God are brought to an immutable state of sonship, all sons of God will have glorified souls and bodies, all sons of God enjoy eternal life, all creation shall be set free from bondage and distortion brought in by sin and the curse, and all of God’s enemies (unbelieving men and women, non-elect angels, and the devil himself) are put in their rightful place, away from the favorable presence of the Lord and unable to torment God’s people any longer. Surely the headship of the last Adam constitutes him a much greater Adam than the first man was!
3. The Inter-Advental Period
The period of time between the resurrection and Second Coming of Christ is marked by at least two realities – the wrath of God against sin (Rom. 1) and the grace of God in the gospel of Jesus Christ. It is a mixed epoch of history where two worlds exist at the same time – the old world, in which men are born in sin with souls and bodies that are mangled, twisted, and distorted and the new world, headed up by Christ in his new world human body and soul in heaven, along with the spirits of the righteous made perfect (Heb. 12:23), and with the spirits of the righteous not yet made perfect on the earth. It is a period of time in which two ages overlap – this age and the age to come. It is a period of time in which the gospel extends to the four corners of the earth, sinners are reborn (i.e., spiritual resurrection) by the Spirit of Christ, formed into visible congregations who are described as temples of God and dwelling places of God in the Spirit (Eph. 2:20-22), in which they function as priests and kings (1 Pt. 2:5-10). And it is to these temples that the commission to make disciples of all the nations comes in order that God might have more sons on the earth and that he might be glorified by his eternal Son who is in the business of bringing many sons to glory (Heb. 2:10).
4. The Consummation
Mention was made above concerning the eschatological terminus of the summing up of all things. History is going somewhere and Christ is no passive by-stander. Not only is he active in the souls of believers, but in him all things hold their current form/state of existence (Col. 1:17) and any changes are ultimately connected to his sovereign rule over all things. He is driving the massive ship we call the universe, aiming it to end up harboring in his special presence on the last day. On that day he will both be marveled at and dreaded. On that day he will speak and souls will be infused back into bodies which will be transformed to be able to exist in their eternal abodes – some to honor and some to dishonor. That final day will witness something greater than “in the beginning God created the heavens and the earth” (Gen. 1:1). The old creation was ushered in in such a way as to be mutable; it was susceptible to change and did change due to sin. But in that day, when the new heavens and the new earth come, only righteousness will dwell there. Not only will there be no more tears, no more death, no more sin, and no more effects of sin, there will be no possibility of anything but righteousness, peace, joy, and unbroken eternal life and communion with God and fellowship with saints and angels. This, surely, was plan A form the beginning – God will get all the glory through the work of new creation brought in by the skull-crushing Seed of the woman who entered into his glory by the power of the Holy Spirit at his resurrection and will usher his seed (and the heavens and earth themselves) into the same glory when he comes again. The present era is heading to the consummation due to the fact that the Father has given to the Son all things to sum up.
IV. Conclusion
Paul’s words in Eph. 1:8-10 come in an immediate context of praise to the Father. The Father is to be praised due to comprehensive redemption in the Son. The Son’s redemptive work affects everything. According to wider canonical teaching, the Son functions as the last Adam, the one who is head of all things and sums up all things. It was the Father’s good pleasure to assign this glorious task to his beloved Son. The resurrection marked a distinct exaltation of the incarnate Mediator. He “was declared the Son of God with power by the resurrection from the dead, according to the Spirit of holiness” (Rom. 1:4). The Holy Spirit ushered Jesus Christ our Lord into the age to come as its first citizen. Our exalted Lord sends his Spirit to souls to resurrect them from the dead to enjoy union with him in death, burial, and resurrection/exaltation. Indeed, believers are even said to be seated with him in the heavenly places (Eph. 2:6). All things are being summed up by Christ. Our Lord Jesus is King of kings and Lord of lords. He is Lord of the saved and Lord of the lost. He is Lord of the devil and Lord of demons. He is Lord of the old creation and Lord of the new creation. All things that have been made have been made by him, through him, and for him. And all things that are being remade are so by him, through him, and for him. Indeed, all things that are, are for him. The Father is getting glory for himself through what he does through his beloved Son. For these things, and many more, we must praise the Father for comprehensive redemption in the Son!
Notes
- Note that Paul explicitly states (v. 3) that God the Father is the object of praise.
- Harold W. Hoehner, Ephesians: An Exegetical Commentary (Grand Rapids: Baker Academic, 2002), 204.
- NAU stands for the New American Standard Updated Edition. Here is the Greek text and a brief syntactical diagram. Eph. 1:7 ᾿Εν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ ἔχομεν τὴν ἀπολύτρωσιν *διὰ τοῦ αἵματος αὐτου *(τὴν ἄφεσιν τῶν παραπτωμάτων) *κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ
- The function of this appositional statement will be explained below.
- John Eadie, Ephesians (1883 reprint; Minneapolis: James and Klock Christian Publishing Company, 1977), 40.
- Hoehner, Ephesians, 205.
- Andrew T. Lincoln, Ephesians (Dallas: Word Books Publisher, 1990), 27.
- As quoted in Hoehner, Ephesians, 205.
- There is a rich background of redemption in the OT. Lincoln says, “The Pauline concept of redemption has its roots in the OT, where in particular the divine act of deliverance from Egypt was often described in terms of redemption (cf. Deut 7:7; 9:26; 13:5; 15:15; 24:18; 1 Chr 17:21)” (Lincoln, Ephesians, 27). The word “redemption” (ἀπολύτρωσις) is used 10 times in the NT, seven by Paul, and three times in Eph. (1:7, 14; 4:30). BDAG gives the following definition: ‘buying back’ a slave or captive, i.e. ‘making free’ by payment of a ransom…release from a captive condition, release, redemption, deliverance…used in connection with manumission of captives or slaves…”9 BDAG references Lu. 21:28, Rom. 3:24, 8:23, Eph. 1:7, 14, 4:30, Col. 1:14, and Heb. 9:15. Rom. 3:24, Eph. 1:7, and Heb. 9:15 clearly indicate that the price paid for freeing believers was Christ’s death (cf. 1 Cor. 6:20; 7:23; Gal. 3:15; 4:5). Though Lu. 21:28, Rom. 8:23, Eph. 1:14 and 4:30 are eschatological, the redemptive-historical roots of eschatological redemption (full and final) are clearly to be found in Christ’s death.
- Peter T. O’Brien, The Letter to the Ephesians (Grand Rapids: William B. Eerdmans Publishing Company, 1999), 106.
- Paul is highlighting one specific aspect of redemption in this appositional statement not its whole. For discussion, cf. Edna Johnson, Semantic Structural Analysis of Ephesians (Dallas: SIL International, 2008), 49 and my comments in the section above.
- Johnson, Structural Analysis, 49.
- Eadie, Ephesians, 41.
- Lincoln, Ephesians, 28.
- BDAG, 770.
- Eadie, Ephesians, 41.
- Eadie, Ephesians, 43.
- Here is the Greek text and a brief syntactical diagram. Eph. 1:8-9 ἧς ἐπερίσσευσεν εἰς ἡμᾶς, ἐν πάσῃ σοφίᾳ καὶ φρονήσει, 9 γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἧς ἐπερίσσευσεν *εἰς ἡμᾶς *ἐν πάσῃ σοφίᾳ καὶ φρονήσει *γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ
- BDAG, 805.
- Eadie, Ephesians, 44.
- Without an article.
- Hoehner, Ephesians, 212.
- O’Brien, Ephesians, 107-108.
- Lincoln, Ephesians, 29.
- Hoehner, Ephesians, 214.
- O’Brien, Ephesians, 108, n. 89.
- Hoehner, Ephesians, 214.
- O’Brien, Ephesians, 108, n. 89.
- BDAG, 662.
- Hoehner, Ephesians, 215.
- Here is the Greek text and a brief syntactical diagram. Eph. 1:9b-10 ἣν προέθετο ἐν αὐτῷ 10 εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς ἐν αὐτῷ. ἣν προέθετο *ἐν αὐτῷ *εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν *ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς ἐν αὐτῷ.
- Hoehner, Ephesians, 216.
- Hoehner, Ephesians, 216.
- Eadie, Ephesians, 50. Cf. also Hodge, Ephesians, 47, and the discussions in Graham, Ephesians, 39 and Hoehner, Ephesians, 217.
- Hoehner, Ephesians, 217.
- Graham, Ephesians, 39; Abbott, Ephesians, 17; Lincoln, Ephesians, 31-32.
- Geoffrey B. Wilson, Ephesians (1978 reprint; Edinburgh/Carlisle, PA: The Banner of Truth Trust, 1986), 26. Wilson actually says, “…the entire plan of salvation.” As will be shown below, it is better to understand the phrase “the fullness of the times” to refer to the inter-advental era.
- Lincoln, Ephesians, 32.
- Lincoln, Ephesians, 32.
- Lincoln, Ephesians, 32.
- Lincoln, Ephesians, 32.
- Hodge, Ephesians, 48.
- Graham, Ephesians, 41.
- Alford, Alford’s Greek Testament, 76.
- S. D. F. Salmond in W. Robertson Nicoll, The Expositor’s Greek Testament, III (reprint; Grand Rapids: Eerdmans, 1988), 260.
- BDAG, 65. Cf. also Colin Brown, “Head” in The New International Dictionary of New Testament Theology, Volume 2 (Grand Rapids: The Zondervan Corporation, 1976, 1986), 163.
- Hoehner, Ephesians, 220.
- Lincoln, Ephesians, 33.
- Lincoln, Ephesians, 33.
- Cf. Abbott, Ephesians, 18 and Salmond, Ephesians, 261, where they deny the meaning suggested by Lincoln and others.
- Cleon L. Rogers, Jr. & Cleon L. Rogers, III, The New Linguistic and Exegetical Key to the Greek New Testament (Grand Rapids: Zondervan Publishing House, 1998), 435.
- Eadie, Ephesians, 54.
- John Calvin, Calvin’s Commentaries, Volume XXI (1984 reprint; Grand Rapids: Baker Book House Company, n.d.), 205.
- Hodge, Ephesians, 49.
- Murray J. Harris, Colossians and Philemon (Grand Rapids: William B. Eerdmans Publishing Company, 1991), 51.
- Harris, Colossians, 51.
- Harris, Colossians, 50. Harris is quoting J. H. Moulton and W. F. Howard, A Grammar of New Testament Greek.
- Geoffrey B. Wilson, Colossians and Philemon: A Digest of Reformed Comment (Edinburgh/Carlisle, PA: The Banner of Truth Trust, 1980), 36.
- Wilson, Colossians, 36.
- Hoehner, Ephesians, 221.
- Hodge, Ephesians, 54.
- Hodge, Ephesians, 50.
- Hodge, Ephesians, 50.
- Hodge, Ephesians, 51.
- Hodge, Ephesians, 51.
- Hodge, Ephesians, 51.
- Hodge, Ephesians, 53.
- O’Brien, Ephesians, 112.
- Hoehner, Ephesians, 221.
- John Owen, Works, I:372.
- Richard B. Gaffin, Jr., Resurrection and Redemption (Phillipsburg, NJ: Presbyterian and Reformed Publishing, 1987), 34-35.
- Samuel E. Waldron, The End Times Made Simple (Amityville, NY: Calvary Press, 2003), 49.
- Waldron, Lord’s Day. Unpublished notes.
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