Ephesians 1:11: Edit history

Context

The Epistle to the Ephesians has traditionally been regarded as a letter written by Paul from prison to the churches in and around Ephesus in Asia Minor (Ephesians 3:1). Some scholars hold that it was written by a later author who carried on Paul's thought. Ephesians 1:3–14 is a long doxology that forms a single continuous sentence in the original Greek. It celebrates in turn the Father's election (vv. 4–6), the redemption accomplished in the Son (vv. 7–12), and the sealing by the Holy Spirit (vv. 13–14). Redemption means deliverance through the payment of a price, and sealing means marking something with a seal to confirm it as one's own.

Verse 11 belongs to the section, introduced by "in whom," that is, in Christ, describing the blessings believers have received. The following verse states that the purpose of these blessings is "that we should be to the praise of his glory" (v. 12). Some interpreters read the "we" of verses 3–12 as referring to Jewish believers who believed first, and the "ye" of verse 13 as referring to Gentile believers.

Interpretation

• Reformed reading: The Calvinist tradition takes the phrase "who worketh all things after the counsel of his own will" as grounds for holding that God foreordains (decrees) not only salvation but everything that comes to pass. Chapter 3 of the Westminster Confession of Faith, "Of God's Eternal Decree," cites this verse as a proof text. Question 7 of the Westminster Shorter Catechism likewise describes the decrees of God as His eternal purpose "according to the counsel of his will."
• Arminian and Wesleyan reading: This tradition holds that predestination concerns those who are in Christ ("in whom") and that it is based on God's foreknowledge (Romans 8:29). On this view, the statement that God works "all things" emphasizes His power to accomplish His plan of salvation; it is not taken to mean that He has determined each individual's destiny and every particular event. This tradition also stresses the human response expressed in the word "believed" in verse 13.
• Corporate election reading: This reading regards the object of predestination as the whole community belonging to Christ rather than individuals. Karl Barth viewed Jesus Christ as both the electing God and the elected man, and understood election first of all in Christ.

Controversies and Issues

• Predestination and free will: Together with Romans 9:18–23, this verse is frequently cited in debates over predestination. It is one of the principal passages on which the Presbyterian understanding, which emphasizes God's sovereignty, diverges from that of the Holiness, Methodist, and Pentecostal traditions, which also emphasize human responsibility to respond in faith (→ Predestination and free will).
• Translation of "have been made an inheritance": The Korean term gieop (基業) refers to property or a portion handed down from generation to generation. The Greek verb eklērōthēmen is a passive form of a verb meaning "to cast lots" or "to assign as a portion." It can therefore be rendered either as "we were made God's portion (inheritance)" or as "we obtained an inheritance." The Korean Revised Version (Gaeyeok Hangeul) is closer to the former sense, a reading that connects with the Old Testament's description of Israel as the LORD's "inheritance" (Deuteronomy 32:9). Many English translations, including the King James Version, render the verse in the latter sense.

In the Korean Church

Most Presbyterian denominations in Korea accept the Westminster Confession of Faith as their doctrinal standard. As a result, this verse is often cited in catechetical instruction and preaching on predestination and providence. Denominations in the Wesleyan tradition are reported often to interpret the verse within the framework of election in Christ and the response of faith.

Related Passages

• Ephesians 1:4–5
• Ephesians 1:13–14
• Romans 8:28–30
• 2 Timothy 1:9
• Deuteronomy 32:9