Apostolic Greeting – Eph 1:1-2

The opening greeting is almost identical to that in the Letter to the Colossians. Note, however, the addition: “and the grace of the Lord Jesus Christ” (v. 2).

In the Epistle to the Colossians, Timothy is listed as the second sender, whereas in the Epistle to the Ephesians, Paul is the sole sender (as in the Epistle to the Romans, Galatians, 1 and 2 Timothy, and Titus).

Regarding the phrase “Jesus Christ,” it is worth noting that “Christ” was not originally a proper name but meant “the Anointed One,” “Messiah” in Hebrew, and “Christos” in Greek. “Lord Jesus Christ” could thus be “translated” as follows:
Lord = God
Jesus = name
Christ = the Anointed One.

Paul wishes his readers grace and peace from God (verse 2). Peace with God is possible only where there is forgiveness of sins. Without atonement for sins, there would not be hope for peace with God.

God’s Threefold Blessing – Eph 1:3–14

The Epistle to the Ephesians can — like Paul’s other epistles — be divided into two main sections:
1. The section teaching Christian doctrine (1:3–3:21)
2. The section containing exhortations for Christian living (4:1–6:20).
In addition, there is an opening greeting (1:1–2) and a closing greeting (6:21–24).

The section teaching Christian doctrine begins with thanksgiving and praise, which also serves as a teaching on God’s blessings (1:3–14). In Greek, this passage is a single sentence, and it's word-for-word translation is impossible. It is possible that Paul is quoting here a liturgical text from her own time.

We can divide this passage into three sections, each of which speaks of one of God’s three blessings:

1. God’s blessing in the past = I am elected – God chose me for salvation (verses 3–6)

The idea of election to salvation has been difficult for some Christians to accept. It becomes particularly difficult if we consider that God has chosen some for salvation and others for damnation, as Reformed theology often teaches ( = double predestination). The idea of election was important and dear to the Reformer Martin Luther, but he taught, in accordance with the Bible, simple predestination — that is, that God has chosen only those who will go to heaven, while only those who choose it for themselves will face damnation.

We should not try to over-systematize the doctrine of election. Excessive rationalization easily leads to extremes in this matter: on one extreme, to the denial of God’s election altogether; on the other, to the doctrine of double election.

It is worth highlighting 1 Timothy 2:4: (God) “desires all people to be saved and to come to the knowledge of the truth.” God does not want anyone to perish. That is the clear message of the Bible: no one has been chosen for hell.

Let's examine God’s election from three perspectives:

A. The doctrine of election is based on God’s revelation

It is not reasoning or speculation. Even the Old Testament is full of teachings on God’s election: Israel was God’s chosen people (Exodus 19:4–6, Deuteronomy 7:6, Isaiah 42:1, 43:1

B. Election does not give us the right to sin

Some people think: “Since I am chosen by God, it doesn’t matter if I sin. I will be saved no matter how I live.” This is what proponents of so-called “once-for-all salvation” teach, and they reason: “Once God has written a person’s name in the book of life, it can no longer be erased.” However, the Bible teaches otherwise: See for example the fate of Nineveh (a positive example, Book of Jonah 3) or the fate of Israel as the chosen people (a negative example).

Paul teaches (Romans 5:20–6:14) that what matters is whose side we are on: are we on Christ’s side or the Enemy’s side? If we are on Christ’s side, why would we live under the Enemy’s rule

C. Election is not a reason for boasting

We often speak of the “few and the chosen.” Christians are frequently accused of elevating themselves above others. Sometimes this accusation has been justified, sometimes it has been unfounded.

We must remember that even in the Old Testament, God’s election was based not on good deeds but on grace (Deut. 7:7–8). The same is true in the New Covenant (Rom. 11:17–24). If we have been chosen by grace, we have no reason to boast. Rather, this choice calls us to humility and gratitude.

Note also that Paul speaks here of our election before we were born (verse 4), so we simply have not had the opportunity to earn our election!

Paul teaches that even the chosen ones need grace (verse 6). If we were sinless, we wouldn’t need grace.

When it comes to election, I personally focus on two things in particular.

a. The very essence of election lies in the nature of God’s plan of salvation. God chose the death and resurrection of Christ as the means of salvation. Salvation is found in Christ alone. There is no other option (verses 4–5).

b. Since God is all-powerful and all-knowing, He already knows in advance who will be lost and who will go to heaven. Since this division will eventually take place, God, in His omniscience, is bound to know the outcome of that division. Yet we cannot say that God has forced anyone into perdition.

God's election is fundamentally a mystery. However, the most important thing to remember is that
- Without God's grace, man cannot be saved. Only through grace can one reach heaven.
- Without God's grace, man is lost. If one rejects grace on one's part, there is no other way to get to heaven.

2. God’s blessing in the present moment = I am allowed to be a child of God (verses 7–8)

The word “redemption” that Paul uses here was also used in reference to the redemption of a slave. We have been bought free by the blood of the Son of God. We are doubly God’s possession: first through creation and then through redemption.

Roman law granted adopted children the same rights as “natural” children. Although we are only “adopted children” in God’s kingdom, we have full rights as children (Gal 4:7).

However, it is worth remembering that being a child is not just about rights but also involves responsibilities. Paul speaks of these in the last two chapters of the Epistle to the Ephesians (cf. Eph 5:1).

3. God's blessing in the future = We have perfect union in Christ (verses 9-10)

Christian hope and faith can be well described with the words "already now" and "not yet". Already now we have all the treasures of salvation, but we will fully possess them only in heaven. Now everything is incomplete, once perfect.

Some have interpreted verse 10 in such a way that it would teach that everyone will eventually be saved. But that is contrary to the rest of the New Testament teaching. There are also passages in Ephesians where Paul speaks of those who will perish (for example, 2:3 "children of wrath" and 5:6 "children of disobedience").

No more boundaries – Eph 1:11-14

Christ is the center of everything (verse 10). In him there are no more limiting walls between people. In verses 1-14 Paul uses the expression "in Christ" or "in him" no less than 11 times. Christianity is the faith in Christ.

One day all of God's people will be one. There are many kinds of boundaries here in time, but that is only because of our limitations.

"We" in verse 12 refers to Jewish Christians. "You" in verse 13 refers to Gentile Christians. Ultimately, however, there is no distinction to be made, but "we" in verse 14 refers to both. Christians are God's property, an inheritance (verse 11), they have been sealed with the seal of the Holy Spirit in baptism (verse 13, cf. 2 Cor 1:21-22). Our adoption is based solely on God's will and we should give God thanks and praise (verse 14).

Also note the Trinity in verses 11-14: God the Father in verse 11, the Son in verses 12-13, and the Holy Spirit in verse 13. The teaching of trinity is clearly present in the New Testament texts.

Seeing the Mysteries of God – Eph 1:15-23

In the opening of his letter, Paul states that he is praying for the recipients, as he often does in his other letters. His mention of information he has received about the recipients indicates that the Letter to the Ephesians is a genuine letter, not a sermon or the like (verses 15–16). Paul prays that the Holy Spirit would enlighten the recipients’ “inner eyes” to see the mysteries of faith.

Faith is never merely a matter of reason. But it is also a matter of reason. In fact, it is often the case that first the work of the Holy Spirit is needed to open a person’s eyes to see the mysteries of God, such as the atonement on the cross at Golgotha. Once the Spirit has done His work, then human reason can also see the rationality of God’s history of salvation. Without the work of the Holy Spirit, the cross of Jesus seems like madness to our reason. Enlightened by the Holy Spirit, reason understands that the cross is the only way. There is no other way to heaven.

It can be said that faith is not so much that we see certain truths of salvation history, but that they are shown to us.

Paul emphasizes that faith is not just "an inner knowledge of God", but that faith is connected with certain historical facts. Paul mentions two of them: Jesus' resurrection from the dead ( = Easter) and his ascension into heaven ( = Maundy Thursday, verse 20). Without the work of the Holy Spirit, these events are just moments in history, but when God opens our minds, we see that they are enormous gifts, God's saving acts.

Everything is under Jesus’ feet. He is above all (verse 22). Jesus is not only the Savior of the whole world but also the Lord of the whole world. Now both his role as Savior and his lordship are hidden. Only Christians see them, but one day both will be revealed to everyone in an undeniable way.

If Jesus is not someone’s Savior in this age, he will not be so in eternity either. But even if Jesus is not the Lord of a person in this age, he will be so for everyone in the age to come. A person will inevitably encounter Jesus, if not as their Savior, then as their Lord and Judge. May God reveal Jesus’ work to as many people as possible even in this age!