. Paul, by the will of God ( δια θελματος Θεοΰ ) Apostle of Jesus Christ,

Look, he attributed the preposition δια to the Father, and note, this is for the Arians.

to the saints and faithful in Christ Jesus who are at Ephesus:

Look what virtue was at that time: he calls worldly men who have wives and children holy and faithful. But now even in the mountains and caves they are not like that.

. Grace and peace to you from God our Father and the Lord Jesus Christ.

Having said: “grace”, he adds: "from God our Father", in order to show what grace has done to us, namely: it has made our Master and God our Father. But the Lord, that is, the Son, by grace to us became both Jesus and Christ, since for our sake He became incarnate, was named Jesus and sanctified humanity with the Divinity.

. Blessed is the Father of our Lord Jesus Christ,

. since He chose us in Him before the foundation of the world,

He blessed us, he says, through Christ, just as he chose us through Him, that is, through faith in Him. "He chose before the foundation of the world". For what has been done for us has been predetermined from eternity; it is not something new that is being accomplished, but what was laid out from the beginning is being carried out. He also said well - καταβολν - addition, creation (actually means overthrow (convergence, - Note Ed.) from a height), in order to show that, as if from some height of Divine power, he was cast down (brought down, - Note Ed.) and peace was confirmed. And the word “chose” indicates both Divine love for mankind and their virtue, for He chooses all who are worthy.

that we may be holy and blameless before Him

So that you, having heard that “He has chosen,” do not become careless, like the already chosen one, he says: for this purpose He chose us, so that we would be holy and blameless, remaining faithful to the holiness that He gave us at baptism, and leading our lives virtuous. Holy is he who holds the faith, and blameless is he who is blameless in his life; He demands holiness and integrity not simply, but “before Him.” There are many saints before men, like the Pharisees, but not before God. This is what David says: "according to the cleanliness of my hands". For what? – "before His sight"(). And Isaiah also: “Cleanse yourselves, remove your evil deeds from before My eyes” ().

in love,

. having predestined us to be sons as sons through Jesus Christ,

according to the good pleasure of His will,

. to the praise of the glory of His grace,

Therefore, he says, He predestined us for adoption, because He desired, strongly desired, strove (this is, after all, “favor”) to show the glory of His grace and beneficence. But does God seek glory? Not at all:

The Divine does not need anything, but wants glorification from us, so that we love Him as much as possible. For the one who is amazed at the benefits shown to him will try not to offend his benefactor, and the more he remembers these benefits, the more he will love the one who gave them. So, good will (εύδοκία) is God’s main desire (the basis of other desires). For example: the first desire of God is that no one should perish, the second desire is that those who have become evil perish; because He really does not punish out of necessity, but out of choice. So, favor is the main will of God.

with which He has graced us in the Beloved,

He didn’t say - he granted (έχαρίσατο), but: "blessed"(έχαρίτωσε), that is, he made us pleasant and amiable. Just as if someone, having met some old man, covered with sores and exhausted by hunger and ugly, suddenly made him different, handsome and youthful, adorning him with all sorts of gifts, so God, finding us morally disfigured and vile, showed us pleasant and beautiful. “And he will desire”, it is said, "King of Your Beauty" (). “He was favored in the Beloved Son”, that is, through the Beloved.

. in whom we have redemption through His blood, the forgiveness of sins,

Thanks to the Beloved, he says, we have deliverance. Which one? "Forgiveness of Sins". How does it happen? "Blood". For it is especially amazing that, having betrayed His beloved Son, He freed us, the hated, by giving the Blood of the Beloved as redemption and deliverance. And note, this is more than adoption: he did not even spare the Son for our sake. For after he spoke about adoption, he speaks about it, ascending from the lesser to the greater.

according to the riches of His grace,

. which He has given us in abundance

He did this, he says, according to the riches of His grace. Notice these amplified expressions: We have been given riches, and the riches of God, the riches of grace, and not just grace, but “which He has abundantly bestowed upon us”, that is, poured out abundantly.

in all wisdom and understanding,

. to reveal to us the secret of His will

That is, he poured out grace on us so that, having made us wise and reasonable, “reveal to us the secret of will”; He seemed to say: He revealed to us the secrets of His heart. Or in this way: “to show us the mystery in all reason and wisdom,” that is, the depth of all wisdom and reason. For enemies, even despised ones, will be rewarded with such great blessings, and this at the end of time and through the cross, isn’t this a matter of great wisdom?

according to His good pleasure, which He first intended in Him,

I did it the way I wanted, the way "first put" and predestined "in Him," meaning in Christ.

. in the dispensation of the fulness of times,

And this is good pleasure and permission "first put" and predestined in the dispensation and establishment "fullness of times". For the fullness of times, that is, the last times, demanded punishment and vengeance, since then human malice increased. But the appearance of the Son, on the contrary, in these last times brought about salvation, which is characteristic of incomprehensible wisdom.

in order to unite everything heavenly and earthly under the head of Christ.

The heavenly, he says, was separated from the earthly and did not have one head. For, although from the point of view of creation there is one for all, but as far as moral unity is concerned, this has not yet happened. Therefore the Father "first put" to unite the heavenly and the earthly under one head, that is, to put one head to all - Christ: both angels according to their incorporeal nature, and men according to the flesh. Therefore, in Christ the Father united, that is, he completed what had been in the making for a long time, finishing and completing the word with truth.

. In Him we became heirs, having been destined to do so by the determination of Him who works all things according to the purpose of His will,

Having said above: “chose”, now he says again: "we have become heirs" in Christ, that is, through Christ. But since inheritance is a matter of chance, and not of virtue and choice, he corrects this very thing, saying: “having been destined for this by definition” God's For He would not have predestined if He had judged them unworthy. But He who accomplishes everything before we were born has already seen us and has chosen and set us apart for Himself; so that, having Himself accomplished our election and separation, He did not err. Election for the inheritance is a matter of goodness, since it is given without labor, by Divine grace, although it is extended to the worthy. "According to the counsel of His will"- he says in order to show that it was not because the Jews did not believe that the pagans were called by chance, but from eternity it was predetermined, and this advice of God and His will were from time immemorial. For although Christ said: “Do not go into the way of the pagans”(), And: “I was sent only to the lost sheep of the house of Israel.”(), but this is said to admonish the Jews and attract them as children prone to deception, since in truth the calling of the pagans was predetermined from the ages.

. so that we who had previously trusted in Christ might be able to praise His glory.

So that, he says, we may be His glory—we who have hope in Christ, that is, who have believed in Christ and, before the coming of the next century, hope for future benefits for us. For it is the glory and praise of God’s goodness to save those so alienated.

. In Him you also, having heard the word of truth, the gospel of your salvation,

That is, in Christ. So he says to the Jews: "he spoke to us in the Son"(). He calls preaching “the word of truth,” in contrast to the law, which was a type and shadow, and "the gospel of salvation"- in contrast to the law of death and future punishment. For the sermon about the first appearance calls for salvation, and the trumpet of the second calls for punishment.

And having believed in Him, they were sealed with the promised Holy Spirit,

“In Him” - in the Gospel, he says, “believing”, or “in Him” in Christ; that is, by the grace of Christ, having believed, you were “sealed,” so that it is clear that you are God’s lot and portion. But the Jews were sealed by circumcision, as dumb, having received a bodily seal, and we are as sons of God, and were sealed by the Spirit, which is higher than the carnal sealing. He calls Him the Spirit “of promise,” or because He was given according to promise, for He also promised through Joel: “I will pour out My Spirit on all flesh”(), and Christ says: “You will receive power when the Holy Spirit comes on you”(), - or because the Spirit confirms the promise of future good things. For the very fact that He has been sent down to us gives us confidence in the future, which is why it is called a pledge. Listen to what follows.

. who is the guarantee of our inheritance,

God “bought” our salvation for us and gave us the Spirit as a guarantee, assuring us that He will also grant us an inheritance of unspeakable blessings. And those who truly partake of the Spirit, such as Paul, for example, already understand from this that He is the guarantee of the perfect inheritance. That is why Paul groaned and sought to achieve perfection "and be with Christ"(). But we do not have such a guarantee as it should be, and we do not strive for perfection, since we have not yet tasted it.

for the redemption of His inheritance, (της περιποισεως )

The word “destiny” – περιποίησις – means God’s care and concern for us. Therefore, he says that this pledge leads to perfect deliverance and to our complete salvation, for which purpose it was given. For then perfect freedom will come, when sin will be completely destroyed, when the saints will be freed from cohabitation with sinners and will be saved and acquired by God to be His people. And some by “destiny” - περιποίησις - mean ourselves. So, "for the redemption of destiny", that is, us, who constitute the property and acquisition of God.

to the praise of His glory.

He constantly adds this, certifying that what was promised will certainly be fulfilled. For if he did it for our sake, one might still doubt it, but now that He intends to do it for the manifestation of His goodness, who can argue that He will not do it? This is what Scripture says: “But with me, O Lord, do for Thy name’s sake”(), And: “Give glory not to us, but to Your name”.

. Therefore, when I heard about your faith in Christ Jesus and your love for all the saints,:

. I constantly thank God for you,

"Therefore". Why? Because you, having believed, received the sealing of the Spirit and received a guarantee of future blessings and perfect deliverance, and have the right to receive what is in store for believers and those who live godly, - “I thank you incessantly”. You see, what a compassionate heart it is, giving thanks for everyone, as if he himself had received a blessing. For he writes this not only to the Ephesians, but to everyone. So, although it is worthy to thank God for everything else that we have received, it is also worthy to thank for the faith of the believers, because they were so enlightened that they flowed to the cross of the Savior, retreating from the destroyer. This is the property of brotherly love. “Hearing,” he says, "about your faith in Christ Jesus". And not only about faith, but also about love, that is, a merciful and brotherly disposition, and even a love of mankind, as extending to everyone, and not just to local saints, that is, to poor believers. And everywhere he combines love with faith, since it gives rise to a virtuous life. For without it faith is useless - faith without works and life; just like life - without faith.

remembering you in my prayers,

Notice how many he has in his mind, how many he remembered in his prayers. And we don’t remember ourselves as we should.

. so that our Lord Jesus Christ, Father of glory,

What do you pray and ask for us? So that "God" may make you wise "Our Lord Jesus", that is, a Man similar to us in the flesh. “Father of glory”, that is, who has given us great and glorious blessings. For he always names Him on a definite basis, as in the expression: "Father of mercies and all comfort"(); and the prophet: "The Lord is my strength, my shield"(). Therefore, here too, since He has given us great and glorious blessings, He calls Him the Father of glory, that is, the source. For it is impossible to call Him otherwise than by our most glorious name. Gregory the Theologian understood by glory the Divinity of the Only Begotten; so that in relation to the same Christ He is also the Father: in relation to Christ, that is, to humanity, God, and in relation to glory, that is, to Divinity, the Father.

gave you the Spirit of wisdom and revelation to the knowledge of Him,

. and enlightened the eyes of your heart,

That is, may He give you the gift to be enlightened by the Spirit. For unless the Spirit reveals the hidden secrets, it is impossible to comprehend them in any other way. For only “He”, and not an angel or an archangel, "searches out all things, even the depths of God" (). “The natural man does not receive the things of the Spirit of God.”(). Therefore, when the Spirit reveals secrets to us, then we will be in the knowledge of God, and our eyes will be enlightened, and we will not doubt and say that this or that is impossible, but we will see everything as it is.

that you may know what is the hope of His calling,

That is, to what hope we are called. It is clear that to adoption and to the enjoyment of heavenly blessings and to Christ being our head. But since this is the future, spiritual revelation is needed to recognize it.

and what are the riches of His glorious inheritance for the saints,

And this, as still unknown, needs revelation from the Spirit, what kind of blessings the saints will inherit. Because they are great. That's why he calls them "the wealth of a glorious heritage", that is, unspeakable glory that surpasses understanding. And he calls it “inheritance” because it will still be given to his sons.

. and how immeasurable is the greatness of His power in us who believe according to the working of His sovereign power:

. which He worked in Christ, raising Him from the dead

The above was about the future. Now he speaks about what has already happened, so that this will become reliable. What is it? That, he says, we believed, for this also requires revelation so that you understand it more clearly. So what? Didn't the Ephesians realize that they believed? Of course, they were aware, but not in the way they say now. For it is not easy to know this, because great power is needed to convince the soul and turn it away from error; such power is needed that is not required to resurrect the dead. For the Lord raised the dead with just one word, but did not convince the Jews even with many speeches and amazing deeds. Therefore, he says that for this purpose we need the revelation of the Spirit, in order to understand that our acceptance of faith is a matter of the great power and action of God. And just as He raised Christ from the dead, so He raised us who were dead from unbelief. That's why I called it "immeasurable greatness of power" and "power of strength". For when the prophets and all creation achieved nothing: both the visible, teaching through their improvement, and the invisible, in the person of the instructing and admonishing angels, then unexpectedly we received salvation. And the words: "worked in Christ", understand, they are said about human nature. For He who rose from the dead is a Man, although He was united with God.

and seated at His right hand in the heavens:

. above all Principality, and Authority, and Power, and Dominion,

He didn’t say: high, but “above” to indicate the greatest height. For from the deepest depths He raised up to the highest heights human nature in Christ. Of course, he speaks of her as having died and been resurrected, since the divine nature did not really die, was not resurrected, and did not rise, as it always was above all heights. So, above all angelic power, the previously despised human nature sat down.

and every name that is named, not only in this age, but also in the age to come,

Whatever there is, he says, in heaven, it is lower than This One who was perceived and ascended, and He is above all. From here we learn that there are some forces that we cannot even name now, but then they will be discovered.

. and put all things in subjection under His feet,

To make words "planted above" You did not conclude that He received only the first honor, he indicates that He also made Him ruler over everything. And he not only subdued, but gave into complete submission: “under His feet.”

and placed Him above all, as the head of the Church,

Oh miracle! And he sat on the same throne; because where is the head (i.e. Christ, - Note Ed.), there is the body (i.e. itself, – Note Ed.). The words “above all” indicate that he gave a powerful head, which is above everything, above the angels, above the archangels.

. Which is His Body, the fullness of Him who fills all in all.

So that you, having heard this, do not think that the name of the head refers to some kind of leadership and power (for this is the meaning of the word “head”), he says that Christ is the head of the Church, as a body, and is also akin to it and closely united . And there is His fullness. For just as the body is the fullness of the head, filling it with its members, so the Church is the fullness of Christ, "Filling all in all". For Christ is completed and, as it were, completed with all his members in the person of all believers: he is completed, as it were, with a hand in the person of a merciful person and in another way helping the weak; as if it is replenished with a leg in the person of a person who undertakes a journey for the sake of preaching and looking after his brothers, and with another member it is replenished in another believer. And thus it is replenished by all members in the person of all believers, that is, through the mediation of all believers, when one renders one service, another renders another. For then our head, Christ, becomes perfect, that is, it receives a perfect body, when we are all united and closely connected.

Look, he attributed the pretext δια to the Father - and note, this is for the Arians.

Look what virtue was at that time: he calls worldly men who have wives and children holy and faithful. But now even in the mountains and caves they are not like that.

Saying: grace, adds: from God our Father, in order to show what grace has done to us, namely: it has made our Master and God our Father. But the Lord, that is, the Son, by grace to us became both Jesus and Christ, since for our sake He became incarnate, was named Jesus and sanctified humanity with the Divinity.

Here is God and Father of one and the same Christ: God as incarnate, and the Father as God of the Word.

In contrast to the Jewish blessing he called it spiritual. Because it was more physical. God bless, it is said, the fruit of your womb(Deut.7:13); And bless your entry and departure. Here is every spiritual blessing, and we lack nothing. For we have become immortal and sons of God, and joint heirs of Christ, and our firstfruits receives worship from the powers above. Therefore he rightly said: every blessing, because we have been given everything divine and spiritual. In Christ. That is, through Jesus Christ the blessing was given to us, and not through Moses, like the Jews. Therefore, we differ from them not only in the quality of goods, but also in the mediator.

As if explaining why our blessing is spiritual, he says: in the sky. For the blessing of the Jews was on the earth, and therefore physically: “You will cut down the good (it is said) land; the land flows with honey and milk; the Lord will bless your land” (Ps. 127, Ex. 33, Num. 13:14, Deut. 11: 27 and 31). And here there is nothing earthly, but everything heavenly. That is why our blessing is spiritual. For the Kingdom of Heaven is promised to the poor, and to the persecuted a great reward in heaven (Matt. 5:3).

He blessed us, he says, through Christ, just as he chose us through Him, that is, through faith in Him. Chose before the creation of the world. For what has been done for us has been predetermined from eternity; it is not something new that is being accomplished, but what was laid out from the beginning is being carried out. He also said well - καταβολν - addition, creation (actually means overthrow (convergence, - Note Ed.) from a height), in order to show that, as if from some height of Divine power, he was cast down (brought down, - Note Ed.) and peace was confirmed. And the word elected indicates both Divine love for mankind and their virtue, for He chooses all who are worthy.

So that when you hear that He chose, did not become careless, like the already chosen one, - he says: for this reason God chose us, so that we would be holy and blameless, remaining faithful to the holiness that He gave us at baptism, and leading a virtuous life. Holy is he who holds the faith, and blameless is he who is blameless in his life; He requires not simple holiness and integrity, but before Him. There are many saints before men, like the Pharisees, but not before God. This is what David says: according to the cleanliness of my hands. For what? - before His eyes(Ps. 17:25). And Isaiah also: Be cleansed, remove your evil deeds from before My eyes(Isa. 1:16).

Because, he says, He predestined us for adoption, because He desired, strongly desired, strived (this is, after all, favor) to show the glory of His grace and good deeds. But does God seek glory? Not at all: the Divine does not need anything, but wants glorification from us, so that we love Him as much as possible. For the one who is amazed at the benefits shown to him will try not to offend his benefactor, and the more he remembers these benefits, the more he will love the one who gave them. So, good will (εύδοκία) is God’s main desire (the basis of other desires). For example: the first desire of God is that no one perish, the second desire is that those who have become evil perish; because He really does not punish out of necessity, but out of choice. So, favor is the main will of God.

He didn’t say - he granted (έχαρίσατο), but: blessed(έχαρίτωσε), that is, he made us pleasant and amiable. Just as if someone, having met some old man, covered with sores and exhausted by hunger and ugly, suddenly made him different, handsome and youthful, adorning him with all sorts of gifts, so God, finding us morally disfigured and vile, showed us pleasant and beautiful. And he will desire, it is said, King of your beauty(Ps. 44:12). He was blessed in the Beloved Son, that is, through the Beloved.

Thanks to the Beloved, he says, we have deliverance. Which one? Forgiveness of sins. How does it happen? Blood. For it is especially amazing that, having given His beloved Son to death, He freed us, the hated, by giving the Blood of the Beloved as redemption and deliverance. And note, this is more than adoption: he did not even spare the Son for our sake. For after he spoke about adoption, he speaks about it, ascending from the lesser to the greater.

He did this, he says, according to the riches of His grace. Notice these amplified expressions: We have been given riches, and the riches of God, the riches of grace, and not just grace, but which He has given us in abundance, that is, poured out abundantly.

That is, he poured out grace on us so that, having made us wise and reasonable, reveal to us the secret of will; He seemed to say: He revealed to us the secrets of His heart. Or in this way: “to show us the mystery in all reason and wisdom,” that is, the depth of all wisdom and reason. For enemies, even despised ones, will be rewarded with such great blessings, and this at the end of time and through the cross, isn’t this a matter of great wisdom?

I did it the way I wanted, the way put it before and predestined in him, meaning in Christ.

And this is good pleasure and permission put it before and predestined in arrangement and in establishing fullness of times. For the fullness of times, that is, the last times, demanded punishment and vengeance, since then human malice increased. But the appearance of the Son, on the contrary, in these last times brought about salvation, which is characteristic of incomprehensible wisdom.

The heavenly, he says, was separated from the earthly and did not have one head. For, although from the point of view of creation God is one for all, but as far as moral unity is concerned, this has not yet happened. Therefore the Father put it before to unite the heavenly and the earthly under one head, that is, to put one head to all - Christ: both angels according to their incorporeal nature, and men according to the flesh. Therefore, in Christ the Father united, that is, he completed what had been in the making for a long time, finishing and completing the word with truth.

Having said above: elected, now says again: we became heirs in Christ, that is, through Christ. But since inheritance is a matter of chance, and not of virtue and choice, he corrects this very thing, saying: having been destined for this by definition God's For He would not have predestined if He had judged them unworthy. But God, who accomplishes everything, has already seen us before we were born and has chosen and set us apart for Himself; so that, having Himself accomplished our election and separation, He did not err. Election for the inheritance is a matter of goodness, since it is given without labor, by Divine grace, although it is extended to the worthy. According to the pleasure of His will- he says in order to show that it was not because the Jews did not believe that the pagans were called by chance, but from eternity it was predetermined, and this advice of God and His will were from time immemorial. For although Christ said: do not go on the path of the pagans(Matthew 10:5), and: I was sent only to the lost sheep of the house of Israel(Matthew 15:24), but this was said to admonish the Jews and attract them as children prone to deception, since in truth the calling of the Gentiles was foreordained from the ages.

So that, he says, we may be His glory - we who have hope in Christ, that is, who have believed in Christ and, before the coming of the next century, hope for future benefits for us. For it is the glory and praise of God’s goodness to save those so alienated.

That is, in Christ. So he says to the Jews: spoke to us in the Son(Heb. 1:2). Calls the sermon word of truth unlike the law, which was a type and shadow, and the gospel of salvation- in contrast to the law of death and future punishment. For the sermon of the first appearance calls for salvation, and the trumpet of the second calls for punishment.

into it- in the Gospel, he says, having believed, or into Him- in Christ; that is, by the grace of Christ, having believed, captured, so it is clear that you are God's lot and portion. But the Jews were sealed by circumcision, as dumb, having received a bodily seal, and we are as sons of God, and were sealed by the Spirit, which is higher than carnal sealing. He calls Him Spirit promised or because He was given according to promise, for God also promised through Joel: I will pour out My Spirit on all flesh(Joel 2:28), and Christ says: you will receive power when the Holy Spirit comes on you(Acts 1:8) - or because the Spirit confirms the promise of future good things. For the very fact that He has been sent down to us gives us confidence in the future, which is why it is called a pledge. Listen to what follows.

God “bought” our salvation for us and gave us the Spirit as a guarantee, assuring us that He will also grant us an inheritance of unspeakable blessings. And those who truly partake of the Spirit, such as Paul, for example, already understand from this that He is the guarantee of the perfect inheritance. That is why Paul groaned and sought to achieve perfection and be with Christ(Phil. 1:23). But we do not have such a guarantee as it should be, and we do not strive for perfection, since we have not yet tasted it.

In a word destiny- περιποίησις - it means God’s care and concern for us. Therefore, he says that this pledge leads to perfect deliverance and to our complete salvation, for which purpose it was given. For then perfect freedom will come, when sin will be completely destroyed, when the saints will be freed from cohabitation with sinners and will be saved and acquired by God to be His people. And some are under destiny- περιποίησις - they mean ourselves. So, for redemption, that is, us, who constitute the property and acquisition of God.

He constantly adds this, certifying that what was promised will certainly be fulfilled. For if he did it for our sake, one might still doubt it, but now that He intends to do it for the manifestation of His goodness, who can argue that He will not do it? This is what Scripture says: with me, Lord, do for the sake of Your name(Ps. 109:21), and: not to us, but to Your name give glory.

Therefore. Why? Because you, having believed, received the sealing of the Spirit and received a guarantee of future blessings and perfect deliverance, and have the right to receive what is in store for believers and those who live godly, - thank you incessantly. You see, what a compassionate heart it is, giving thanks for everyone, as if he himself had received a blessing. For he writes this not only to the Ephesians, but to everyone. So, although it is worthy to thank God for everything else that we have received, it is also worthy to thank for the faith of the believers, because they were so enlightened that they flowed to the cross of the Savior, retreating from the destroyer. This is the property of brotherly love. Hearing, speaks, about your faith in Christ Jesus. And not only about faith, but also about love, that is, a merciful and brotherly disposition, and even a love of mankind, as extending to everyone, and not just to local saints, that is, to poor believers. And everywhere he combines love with faith, since it gives rise to a virtuous life. For without it faith is useless - faith without works and life; just like life - without faith.

Notice how many he has in his mind, how many he remembered in his prayers. And we don’t remember ourselves as we should.

What do you pray and ask for us? May God make you wise, God or Our Lord Jesus, that is, a Man similar to us in the flesh. Father of Glory, that is, who has granted us great and glorious blessings. For he always names Him on a definite basis, as in the expression: Father of mercies and God of all comfort(2 Cor. 1:3); and the prophet: Lord, my fortress, my shield(Ps.17:2,3). Therefore, here too, since He has given us great and glorious blessings, He calls Him the Father of glory, that is, the source. For it is impossible to call Him otherwise than by our most glorious name. Gregory the Theologian understood by glory the Divinity of the Only Begotten; so that in relation to the same Christ He is God and Father: in relation to Christ, that is, to humanity. God, and in relation to glory, that is, to Divinity, Father.

That is, may He give you the gift to be enlightened by the Spirit. For unless the Spirit reveals the hidden secrets, it is impossible to comprehend them in any other way. For only “He”, and not an angel or an archangel, searches everything, and the depths of God(1 Cor. 2:10). The natural man does not receive the things of the Spirit of God (

The above was about the future. Now he speaks about what has already happened, so that this will become reliable. What is it? That, he says, we believed, for this also requires revelation so that you understand it more clearly. So what? Didn't the Ephesians realize that they believed? Of course, they were aware, but not in the way they say now. For it is not easy to know, because great power is needed to convince the soul and turn it away from error; such power is needed that is not required to resurrect the dead. For the Lord raised the dead with just one word, but did not convince the Jews even with many speeches and amazing deeds. Therefore, he says that for this purpose we need the revelation of the Spirit, in order to understand that our acceptance of faith is a matter of the great power and action of God. And just as He raised Christ from the dead, so He raised us who were dead from unbelief. That's why I called it the immeasurable greatness of power And power of power. For when the prophets and all creation achieved nothing: both the visible, teaching by their improvement, and the invisible - in the person of the instructing and admonishing angels - then unexpectedly we received salvation. And the words: impacted in Christ, understand, they are said about human nature. For He who rose from the dead is a Man, although He was united with God.

Didn't say: high, but above to indicate the greatest height. For from the deepest depths He raised up to the highest heights human nature in Christ. Of course, he speaks of her as having died and been resurrected, since the divine nature did not really die, was not resurrected, and did not rise, as it always was above all heights. So, above all angelic power, the previously despised human nature sat down.

So that you, having heard this, do not think that some leadership and power is called by the name of the head (for this is also the meaning of the word chapter), he says that Christ is the head of the Church, as a body, and is also akin to it and closely united. And the Church is His fullness. For just as the body is the fullness of the head, filling it with its members, so the Church is the fullness of Christ, Filling everything in everything. For Christ is completed and, as it were, completed with all his members in the person of all believers: he is completed, as it were, with a hand in the person of a merciful person and in another way helping the weak; as if it is replenished with a leg in the person of a person who undertakes a journey for the sake of preaching and looking after his brothers, and with another member it is replenished in another believer. And thus it is replenished by all members in the person of all believers, that is, through the mediation of all believers, when one renders one service, another renders another. For then our head, Christ, becomes perfect, that is, it receives a perfect body, when we are all united and closely connected.

Greeting (1–2). God's blessing for the many blessings given to us in Christ (3-14). The Greatness of the Christian Hope Believers Have in Christ (15–23)

Eph.1:1. Paul, an apostle of Jesus Christ by the will of God, to the saints who are at Ephesus and to the faithful in Christ Jesus:

Eph.1:2. Grace and peace to you from God our Father and the Lord Jesus Christ.

Greetings with what Ap here. Paul's address to his readers is similar to the greetings with which he addresses the Corinthians in 1 and 2 letters. – “By the will of God” – see 1 Cor. 1:1. – “An apostle of Jesus Christ” – see 1 Peter 1:1. - “To the saints and faithful in Christ Jesus.” Christians are called “saints” in the sense that they represent a society set apart from the sinful world. They are “faithful” to God, that is, they stand firmly in faith. They owe both to “Christ Jesus” (see Rom. 1:1): thanks to His merits, they have become holy and, with the help of His grace, remain faithful to the God who called them. – “Grace and peace” – see Rom. 1 and 1 Peter 1:2. – “Our Father” – see Matthew 6:9.

Eph.1:3-14. Beginning with the first, dogmatic, part of his message, Ap. in the form of praise to God, gives readers a general picture of the greatness of Christianity. First of all, he says that Christianity has an eternal foundation: we Christians were chosen by God before the foundation of the world in Christ Jesus to close communion with God. Then Ap. indicates that we have been redeemed from sins by the blood of Christ, have received high wisdom from God and in Christ have already entered into the closest union with God - we have even received the seal that we have become heirs of heavenly bliss.

Eph.1:3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ,

“Blessed be God and the Father...” See 2 Corinthians 1:3. Ap. First of all, he speaks from Eph.1 to Eph.1 about what God has done for Christians in prehistoric times, or, one might say, from eternity. He “blessed,” that is, assigned to us in Christ, who is here thought of as existing before His incarnation, from eternity, “all sorts,” that is, relating to all aspects of our being, “blessings.” – “Spiritual”, – that is, belonging to the highest, divine, spiritual realm of existence. In New In the Testament, the word “spiritual” is usually used to designate the higher, divine origin of any phenomenon. - "In the sky". The very effect of the blessing took place in heaven (cf. v. 4: “before the foundation of the world”).

Eph.1:4. since He chose us in Him before the foundation of the world, that we should be holy and blameless before Him in love,

“Blessing” is not the first thing for which Ap. wants to thank God. The basis of this “blessing” is “election” (since - in Greek it stands for κατώς actually: according to how, but here, as can be concluded from the context of the speech, this union has the meaning of a union of causes cf. Rome. 1:28). - “In Him,” that is, in Christ. Christ, the Son of God, has already been chosen by God from eternity to accomplish the salvation of people, and we, in the same way, thanks to this, have already been chosen by God from eternity to form the community of believers. - “Holy and blameless” - not in the sense of our moral self-improvement, but, as can be seen from the context of the speech, in the general sense: we are destined to form ourselves into a society of God’s elect, who are sanctified by the blood of Christ. - “Before Him,” that is, appointed to serve God. - "In love". Since here we are talking in general about God’s relationship to us, it is better to understand here not our love, but God’s love for people. Many ancient and modern interpreters refer this expression to verse 5, which seems more likely, since otherwise the expression would be too distant from the verb to which it could only refer (“chose”).

Eph.1:5. having predestined us to be sons as sons through Jesus Christ, according to the good pleasure of his will,

"Predestined." At the same time as our election, our destiny to adoption as sons of God in Christ was accomplished. On “predestination” see Rom.8:29. Here is Ap. adds that this predestination is based on God's love for us. - “Adopt.” The concept of “adoption” was also known in the Old Testament (Ex. 4:22; Deut. 14:1), but there this adoption was the lot of the people as a whole, and in the New Testament it is given to each believer individually (Gal. 4: 7). - “According to the good pleasure of His will.” According to the interpretation of St. John Chrysostom, by “benevolence” we must understand “a strong desire for our salvation.” It must be said that this “will” or decision is completely free (cf. Luke 2:14). In relation to “wanting”, the love of God, about which Ap. said at the beginning of the verse, is its internal basis.

Eph.1:6. to the praise of the glory of His grace, with which He has graced us in the Beloved,

"In praise." It cannot be said that God had direct purpose in His work in relation to people, His glorification: this would contradict the previously indicated motive of God’s actions, which is love. Here is Ap. only indicates what should appear naturally by itself, as a completely normal consequence of God’s actions. - “Glory to grace.” The expression “glory” is a definition of the word “grace.” “Grace,” that is, God’s disposition towards people, appears as glorious, majestic, and we naturally praise it. - “With which He has graced us.” These words represent a transition to the next image of the state in which Christians already find themselves (Previously, we were talking about what God did for them before they were actually called into the Church). God has now “gracified,” that is, He has given us His grace in abundance (cf. John 1:16). According to the interpretation of Chrysostom and others. other ancient interpreters, the idea is given here that God, by His grace, made us dear or pleasing to Himself - of course, through the fact that His Son cleansed us from all sin with His blood. - “In the Beloved.” According to the context of speech, this expression should be understood as the designation of “beloved by us.” This understanding is in accordance with the final words of the epistle (see Eph. 6:24).

Eph.1:7. in whom we have redemption through His blood, the forgiveness of sins, according to the riches of His grace,

From the eternal action of God's grace. cuts to a picture of her acting in the present. – In Christ (“in whom” refers to the expression Eph. 1:5: “through Jesus Christ”) “we have redemption” (for the meaning of this word see Rom. 3:24), and the fruit of this redemption, accomplished for all people at once, is the “forgiveness of sins” of each of us individually. This “forgiveness” cannot be understood as just a legal act, but must be seen as the actual taking away of sin from us, the cleansing of sin (cf. Matt. 26:28; Luke 1:77; Rom. 5:1). But both correspond (“in richness”) to the rich grace of God: the grace of God is the greatest power of God, giving us many spiritual powers.

Eph.1:8. which He has abundantly bestowed upon us in all wisdom and understanding,

“Which He has abundantly bestowed upon us.” Grace or, as Ap. puts it. Peter, divine power (2 Pet. 1:3) is given to us in the form of “all kinds of wisdom and understanding.” By “wisdom” we must understand the ability to penetrate with the mind into the very essence and dignity of things, and by “understanding” we must understand the ability to correctly relate to things, a certain moral tact.

Eph.1:9. Having revealed to us the mystery of His will according to His good pleasure, which He first intended in Him,

New proof of God's love for people. God revealed to us what constituted His own secret - the secret of His will, which was secretly predetermined by Him regarding the world. He revealed this secret according to His goodwill towards people, which He had for them in Christ. From this we can conclude that God now treats us as His sincere friends, because secrets are shared only by those who are on friendly terms with each other.

Eph.1:10. in the dispensation of the fullness of times, in order to unite all things heavenly and earthly under the head of Christ.

What was this secret? “In the dispensation of the fulness of times,” that is, when the time appointed by God had arrived, when all the periods that were supposed to precede the coming of Christ had passed (εις οικονομίαν due to the fact that the supervision or dispensation for the salvation of people had come to an end), God decided bring everything that exists again to the original normal state in which the world was before the fall (“to unite under the head - Christ” - ανακεφαλαιοῦν actually: to unite, to bring disparate parts to unity, but here, in relation to the work of Christ, this word can mean and restore in its original state). This restoration to a normal state is a consequence of the redemption accomplished by Christ and, beginning with the founding of the Church of Christ on earth, will continue throughout the entire period of human existence on earth. Without a doubt, this effect does not extend to demonic forces that are not redeemed: they are not capable of restoration (the concept of complete “restoration” is generally alien to the New Testament).

Eph.1:11. In Him we became heirs, having been destined to do so by the determination of Him who works all things according to the purpose of His will,

Eph.1:12. so that we who had previously trusted in Christ might be able to praise His glory.

We received another new mercy from God in Christ: we “became heirs,” that is, we acquired the right to enter the glorious kingdom of God and to possess the blessings of this kingdom. We were destined to receive this high right by the free good will of God. - “To serve...” This right of heirs is so great that we must constantly glorify God, who has given us this right. - “Formerly they trusted in Christ.” Ap. speaks here about all Christians in general and calls them “previously hoped” or, more precisely, foreshadowed because he means the fact that the full fulfillment of Christian hopes will follow only in the future, when the full inheritance will be granted to us (Prof. Bogdashevsky). Proverbs past standing time here (προηλπικότας) does not denote a past fact, but one that continues to exist.

Eph.1:13. In Him you also, having heard the word of truth, the gospel of your salvation, and believed in Him, were sealed with the promised Holy Spirit,

Here is Ap. He is already addressing those Christians who will read his message. - “In Him,” that is, in Christ, the readers of the epistle are “sealed with the promised Holy Spirit,” after hearing the “word of truth” or “good news” about their salvation, they believed in this news (“having believed in him,” i.e. i.e. in Christ - the translation is incorrect, because everywhere in Chapter II one thought is attached to another, previous one, through the pronoun ός, and here it stands: εν ῶ). The “imprinting” itself, as can be seen from the context of the speech, is not only an internal act, but also observable externally, by strangers (cf. 1 Cor. 9:2). Here the Apostle undoubtedly means the sending down of the grace of the Holy Spirit on believers on the feast of the first Christian Pentecost (Acts 2) and the subsequent outpouring of spiritual gifts on those who entered the Church. God marked Christians with these gifts as holy, chosen people.

Eph.1:14. Who is the earnest of our inheritance, for the redemption of His inheritance, to the praise of His glory.

“Which is the earnest of our inheritance.” The Holy Spirit that Christians received was only evidence that they would eventually receive all the benefits that Christ promised them (“his inheritance”), that is, heavenly glory. - “For the redemption of His inheritance.” Here is Ap. means, as can be deduced from the context of the speech, the future redemption or liberation of the “destiny” of God or the community of believers. After all, while we Christians live on earth, we still do not constitute exclusively possessions of God. But over time, thanks to the powers of grace of the Holy Spirit given to us, we must free ourselves from the power of earthly circumstances, and then God will be completely glorified. However, this “liberation” will not be accomplished immediately, but gradually.

Eph.1:15-23. Ap. knows what the Ephesians have faith And Love. Now he asks the Lord to give them more insight into the great meaning of Christian hope. Let them, with the help of the wisdom and understanding sent to them from God, understand the very essence of this hope, and its basis, and, finally, the way in which it is realized. And so that this very hope would be more solid in the Ephesians, Ap. indicates what God has already done in relation to Christ: what has been accomplished in this regard is so great that Christians can be confident that God will also do for them that relatively small thing that is the subject of their hope.

Eph.1:15. Therefore, having heard about your faith in Christ Jesus and your love for all the saints,

“Therefore,” that is, in view of the granting of many different blessings to Christians (see Eph. 1 et seq.). - “And I” - like you, that is, taking part in your joy and gratitude for the above benefits. - “Hearing” - in all likelihood, from Christians who came to him from Ephesus. - “To all saints” - to all Christians.

Eph.1:16. I constantly thank God for you, remembering you in my prayers,

Eph.1:17. that the God of our Lord Jesus Christ, the Father of glory, may give you the Spirit of wisdom and revelation to the knowledge of Him,

Ap. constantly thanks God for the fact that the Ephesians became participants in divine blessings. He remembers them in prayers, that is, he prays for them, so that God would give them the Spirit of wisdom and revelation. - “God of the Lord,” that is, the God of Christ according to His human nature. – “Father of glory” – To whom belongs glory or greatness, like no one else, from whom this greatness comes (cf. 1 Cor. 2:8). - “The Spirit of wisdom and revelation.” The Holy Spirit already belongs to Christians (Eph. 1:13) and there is no need to pray for His gift. Therefore, the expression: “so that he may give...” is better translated as: “so that God may make the Spirit who is already in you a Spirit working in you wisdom and revelation.” “Wisdom” – see Eph. 1:8. - “Revelations” are, of course, not revelations about anything new in a religious sense, but about the removal from our understanding of all veils that prevent us from clearly understanding the greatness of Christianity (cf. 1 Cor. 2:10). - “To the knowledge of Him” - more precisely: in the knowledge of Him (εν επιγνώσει αυτοῦ). These words are best placed in the next verse.

Eph.1:18. and he has enlightened the eyes of your heart, that you may know what is the hope of His calling, and what are the riches of His glorious inheritance for the saints,

“And enlightened...” In the area of ​​​​knowing about God (“into the knowledge of Him” - Eph. 1:17), let the Ephesians have “enlightened eyes of the heart,” that is, let them have completely bright eyes of the soul (“the heart” is the central seat and the central organ of personal life Rome .10:10) will know God. - “So that you may know...” First of all, this enlightenment of the eyes of the soul in the area of ​​\u200b\u200bthe knowledge of God is necessary so that the Ephesians will know “what is the hope of His calling,” that is, what is item Christian hope, which is based on the divine calling (cf. Rom. 8:24). - “And what is wealth...” Here it is determined what exactly the object of Christian hope consists of: this is the “heritage” of God, extremely majestic, which the saints of God enjoy and will enjoy (“for the saints” - more precisely: “among the saints.” “Saints” - here in the proper sense, and not Christians in general).

Eph.1:19. and how immeasurable is the greatness of His power in us who believe according to the operation of His sovereign power,

Finally, Christians need enlightened eyes of the heart in order to understand how great the power of God is, which is already manifesting itself on us believers. - “According to the action of His sovereign power.” It is more natural to relate these words to the expression of verse 20 and thus see here the idea that the great power of God is manifested in relation to believers in accordance with the action of the sovereign power of God with which God acted in relation to Christ (see the next verse).

Eph.1:20. which He worked in Christ, raising Him from the dead and seating Him at His right hand in the heavenly places,

In relation to Christ, the sovereign power of God was manifested in the fact that God raised Christ from the dead (see Rom. 8:11) and seated Him - as a glorified man (according to His Divinity, the Lord Jesus Christ never left the Divine throne. Chrysostom) - on the heavens at His right hand (see 1 Kings 20:25; 1 Kings 2:19; Ps. 109:1).

Eph.1:21. above all Principality, and Authority, and Power, and Dominion, and every name that is named, not only in this age, but also in the age to come,

There is no doubt that here we are not talking about earthly authorities, but about angelic ranks: in the previous verse it is already said that God seated Christ in heaven. Of course, here we mean only good angels, because here is Ap. speaks of the exaltation of Christ, and not of His victory over the powers of hell. Some interpreters (for example, Prof. Bogdashevsky) believe that the enumeration of the ranks of angels is here in ascending order. - “And every name that is named, not only in this age, but also in the future.” Ap. wants to say that Christ is higher than all the ranks of angels, the existence of which we already know, and all others, which we will learn about only in the future life (Blessed Theodoret). – “This age” is the time before the second coming of Christ, and the “future age” is the future life.

Eph.1:22. and he put all things under his feet, and made him high above all things, the head of the church,

See Ps.8:5-7. - “And he placed Him above all, as the head of the Church.” A more correct translation from Greek should be: “and He (Christ) gave as the head over all to the Church.” Only, of course, in this case it must be added that Christ was given to the Church not only as a gift (Rom. 5:15), but also as the Head. The Church is especially elevated through the fact that she has been given such a Head, which is the head of everything that exists.

Eph.1:23. which is His Body, the fullness of Him who fills all in all.

To show the special closeness of the Church to Christ, Apostle. calls it “the body of Christ.” Christ is the head, and the Church is the body. If all the nerves that control the movements of the body come from the head, then from Christ the Church receives all the strength for its life. - “The fullness of him who fills all is in all.” Some interpreters (Chrysostom, Blessed Theophylact) understand this expression as a designation of the meaning of the Church - (fullness - πλήρωμα in the actual meaning), saying that the Church fills Christ with itself, although Christ Himself fills everything. Others (for example, Prof. Bogdashevsky) understand this expression in a passive meaning (“fullness” - that which is filled or filled. Parallel to the expression πλήρωμα are the expressions άγγελμα, κήρυγμα, which also have a passive meaning). The latter opinion seems more correct, because everywhere in the chapter under consideration it is said that the Church received, and not about what she she gives. - “Who fills everything in everything.” According to a more common interpretation, Ap. He says here that the Church is the fullness of the One who fills the whole world with all the objects in the world. But it is difficult to agree with such an interpretation, mainly because, with its acceptance, we will reduce the importance of the Church. In fact, what will be special if the Church is filled with Christ, like the whole world? It is therefore better to accept the expression εν πᾶσιν (in Russian: transl. in everything) as the masculine gender and see here an indication of individuals - members of the Church, and by the expression “all” (τά πάντα) we understand all aspects of the activities of these “all” persons. Thus, this whole expression can be rendered as follows: “Filling or fulfilling all the members of the Church in all aspects of their inner life.” Nevertheless, the expression “the fullness of the Filling...” is most natural, together with Bogdashevsky, to explain this way. The Church is complete perfection in every way. But this is its idea, and the implementation of this idea occurs only gradually in the life of believers, through the action of Christ. Christ (with His grace-filled powers) fulfills all believers; from the fullness of His Church we will receive everything we need in order to reach “the measure of the stature of the fulfillment of Christ” (Eph. 4:13).

1 Paul, an apostle of Christ Jesus by the will of God, addresses greetings to the people of God, believers in Christ Jesus, who live in Ephesus# in Ephesus 1:1 Some Greek manuscripts do not contain these words..

2 Grace and peace to you from God our Father and the Lord Jesus Christ.

Christ is our blessing

3 Blessed be the God and Father of our Lord Jesus Christ! In Christ He has blessed us with every spiritual blessing in the heavenly realms.4 Through Him, God chose us even before the creation of the world, so that we would be holy and blameless before Him. Out of His love for us5 He appointed us to be adopted by Himself through Jesus Christ. This was His purpose and desire.6 He did this so that we might give praise to His grace, which He bestowed upon us by good pleasure in the person of His beloved Son.7 Through His death we have found freedom from sin. We have received remission of sins, thanks to His infinite grace,8 which He poured out upon us in streams in His deepest wisdom and omniscience.9 He revealed to us His secret will, which was revealed to us through Christ, because it pleased Him.10 According to His will, God wished to reunite at the appropriate time all creation in heaven and on earth in Christ.

11 Through Him we were chosen by God because our destiny was thus determined according to the purpose of Him who works all things according to His will.12 This was done so that we, having received our hope in Christ, would have a reason to glorify God.13 You have also heard the true message of the Good News in which God spoke about your salvation. Through the Good News you have come to believe in Jesus Christ and have been marked with the special seal of the Holy Spirit promised to you by God.14 The Holy Spirit is the guarantee of our inheritance until God gives complete freedom to us who belong to Him. God did this so that you could glorify Him.

Paul's Prayer

15 Since I heard about your faith in the Lord Jesus and your love for all the people of God,16 I never cease to thank God for you, remembering you in my prayers.17 May the God of our Lord Jesus Christ, the glorious Father, grant you spiritual wisdom and revelations that will enable you to know Him fully.18 Let your mind become receptive to the Light, so that you may know what the hope is to which He has called you, and how wonderful the inheritance He is giving to all His holy people.19 Know that for us believers, His power is incomparable to anything! This is the same great power20 by which He raised Christ from the dead and seated Him at His right hand in the heavenly domains.21 The Lord has placed Him above all rulers, authorities, powers and lords, and above any title that can be conferred not only in our time, but in all future times.22 And He gave everything under the authority of Christ and gave Him to the church to be the head over everything.23 The Church is the body of Christ, and He fills everything and everyone with Himself.

1. The Calling of the Church (chapters 1-2)

All knowledge can be divided into two categories: pure or theoretical knowledge and practical knowledge. The Apostle Paul begins most of his epistles with a presentation of pure or doctrinal knowledge and ends with how to apply this knowledge in practice. In this message, the first three chapters are devoted to doctrinal issues (the calling of the Church), and the last three to practical issues (the way of life of the Church).

A. Introduction (1:1-2)

Eph. 1:1. Paul became an apostle of Jesus Christ by the will of God, or by His decision. He did not choose this ministry for himself. And, therefore, he relied on God’s authority. God sent Paul as an apostle to preach the gospel message.

This letter is addressed to the saints who were in Ephesus. The word “saints” (hagiois) refers to those people who are separated by God from the world to be used for His purposes. Having received salvation in Christ, they become part of the Universal Church of Christ. The words “at Ephesus” are absent from some of the early manuscripts (section “Purpose” in the Introduction), but many data, both external and internal, testify in favor of their inclusion in the text. If the message was a circular letter, then it seems that in the first his turn was to be received in Ephesus, as in an important strategic center on the Asia Minor coast.

To those who are faithful in Christ Jesus, the concept of “saints” is given as a clarification, and practically they mean the same as “believers in Christ Jesus.” Here we are talking about the saints specifically in Christ, and not in Adam and not in the goddess Artemis of Ephesus. These believers were physically in Ephesus, but in spirit they were in Christ (compare with “who was in Colosse…faithful…in Christ Jesus” in Col. 1:2). These phrases - “in Christ Jesus”, “in Christ”, “in Him” - are very characteristic of Paul. The whole life of Christians is hidden in Christ.

Eph. 1:2. The usual greeting for this apostle - Grace (charis) to you and peace - differed from the generally accepted greeting in Greek letters of that time, expressed by the word "Rejoice" (for example, the apocryphal book of 1 Maccabees (10:18,25), as well as Acts 15: 23 and 23:26; James 1:1; it is also found in thousands of letters written on papyrus).

The word “grace” speaks of God’s unchanging love for man, and the word “peace” indicates the nature of the relationship both between people and between them and God - as a result of the action of grace. In his greeting to the believers in the church of Ephesus, with which he begins his letter to them, Paul expresses his desire for God's grace and peace to be with them.

B. Praise God for His blessings from everlasting (1:3-14)

From a general greeting to the saints at Ephesus, Paul proceeds to a lengthy discussion of why God should be glorified - the reason for this is the spiritual blessings that He has ordained from time immemorial for those who believe in Christ.

In the Greek text (and this is preserved in the Russian translation), verses 3-14 are one sentence: some scholars consider it the longest and most cumbersome in all of ancient Greek literature! In fact, in Ephesians alone there are (in Greek) eight more very long sentences (1:3-14,15-23; 2:1-7; 3:1-13,14-19; 4:1- 7:11-16; 6:14-20). It should be noted, however, that prayers and doxologies in general are characterized by long sentences, even today.

1. Outpouring of spiritual blessings (1:3).

Eph. 1:3. Paul declares that God is blessed, that is, that He is subject to blessing or praise. The corresponding Greek word, euloghetos, comes from a verb that literally means “to say something good.” In the Greek text of the New Testament, this word is applied only to God (Mark 14:61; Luke 1:68; Rom. 1:25; 9:5; Cor. 1:3; 11:31; 1 Pet. 1: 3), while in the Septuagint, that is, in the Old Testament in Greek, it is sometimes used in relation to people (Gen. 26:29; Deut. 7:14; Ruth. 2:20). Praise should be given to the God and Father of our Lord Jesus Christ.

From Eph. 1:2 it follows that God is the Father of believers, and here in verse 2 He is the Father of Christ (compare verse 17; similar wording in Rom. 15:6; 2 Cor. 1:3; 1 Pet. 1 :3). In Eph. 1:2 The first Person of the Trinity “belongs” to believers, as is evident from the word “ours.” Here, in verse 3, the pronoun “our” indicates that believers belong to Christ, the second person of the Trinity. Since He is the Son of God, and believers are related to Him, they are also related to the Father.

And this blessed God is the One who blesses us in Christ Jesus. “He who blessed us” is here the form of a verbal adjective from the mentioned euloghetos. The corresponding verb means “to speak well, something good” - here it means “to bring good, prosperity.” This word does not appear in classical Greek literature. So, for example, it is not said about Zeus that he bestows his blessings on anyone.

Rather, they will say about him that he sent luck, brought good luck. But in the Old Testament the verb eulogeo occurs more than 400 times, indicating that God has always poured out blessings on his children. Mary is said to be “blessed” among women, that she bears a “blessed” child (Luke 1:42).

Paul deliberately used the past tense here - “he who blessed us” to emphasize that the blessing of believers took place in the unsearchable past, in eternity. But how are believers blessed? - Every spiritual blessing in heaven. The first three words of this phrase correspond to one thing in Greek - eulogia, implying all kinds of spiritual wealth necessary for spiritual life.

Since these benefits have already been poured out on believers, they should not ask God for them, but accept them by faith. Just as Joshua did not need to ask God to give Israel the land, because it was already promised to him (Joshua 1:3-4). He, however, was required to joyfully enter into possession of what was given.

The area where these riches are concentrated is in Christ. And the place of blessings is in heaven, not on earth, where the same Artemis of Ephesus brought (if she brought) good luck. Therefore, we are talking about spiritual blessings, not material ones; heavenly, not earthly; eternal, not temporary (2 Cor. 4:18; Col. 3:1-4). Five times in the Epistle to the Ephesians Paul resorts to this phrase - “in the heavens” or “in the heavens” (1:3,20; 2:6; 3:10; 6:12); in the Russian text at 6:12, instead of “in heaven,” there is the word “under heaven.”

In Eph. 1:3 says a lot about God’s blessings that belong to believers: a) that they have been poured out on them from eternity; b) that these blessings are of a spiritual order; c) that they will be realized in the heavenly spheres and d) thanks to Jesus Christ (in Christ).

2. Reason and purpose of blessings (1:4-14)

Continuing his discussion of spiritual blessings, Paul shows that they are based on the work of all three Persons of the Godhead: election by the Father (verses 4-6), redemption by the Son (verses 7-12), and sealing by the Holy Spirit (verses 13-14). ).

A. God makes choices for Himself (1:4-6)

Eph. 1:4. The apostle begins by pointing out when God made His choice: before the foundation of the world. The first word of the verse (the Greek word "katos") has a causal meaning; the idea is that spiritual blessings (1:3) were poured out on believers through the action of all the persons of the Trinity - "by reason" of the choice of the Father, the death of the Son, and the sealing of believers by the Holy Spirit.

Spiritual blessings begin with and are based on election (He chose us); the process is carried out at the initiative of God: He is the subject, and believers are the object of this process. He chooses by His sovereign will those who will believe (compare Rom. 8:30; Eph. 1:11; 1 Thess. 1:4; 2 Thess. 2:13; Titus 1:1). Salvation is the work of God - not man (Eph. 2:8-9). But although it is an act of God's mercy (Rom. 11:5-6; 2 Tim. 1:9), resulting from His will (Eph. 1:5,9,11), the responsibility for believing lies with the individual (verse 13). “God from the beginning chose you for salvation through sanctification of the Spirit and faith in the truth” (2 Thess. 2:13).

In Him indicates the sphere (compare “in Christ” in Eph. 1:3) in which election is accomplished, since Christ is the Head and Representative of spiritual humanity (verse 10, 22; Col. 1:18). The time of election is from eternity, and its purpose is for us (that is, believers) to be holy and blameless before Him in eternity. What God began in the past will be fully completed in the future. Christians are “holy,” that is, set apart for God, which is the purpose of His election by grace. But it also has another goal: to make Christians “blameless.”

The Greek word amomous, meaning “without blemish,” appears eight times in the New Testament (verse 4; 5:27; Phil. 2:15; Col. 1:22; Heb. 9:14; 1 Pet. 1:19; 2 Pet. 3:14; Rev. 14:5). In the Septuagint it is found in reference to sacrificial animals; only those of them who “had no blemish” could be sacrificed to God.

What does the love that ends verse 4 refer to? Obviously, to the previous words: that we should be holy and blameless before Him, although some are inclined to read these words together with the first word of the next verse: “having predestined in love.” The first point of view is supported, in particular, by the consideration that “in love” and “by love”, which appear five more times in this Epistle (3:18; 4:2,15-16; 5:2), always refer to to human love, and not to God's. In addition, love fits well with holiness and integrity; holiness and love are in harmony with each other. God is love, and because they were chosen by this love, believers must demonstrate their own love in practical holiness.

Eph. 1:5. The reason for God's election is that He has predestined believers to sonship (compare with "predated" in verse 11). Predetermined - from the Greek word "proorisas", which means "marked in advance"; the semantic emphasis here is rather on the content of this concept than on who exactly is elected, i.e. it is placed on the fact that the fate of believers predetermined from eternity is in their adoption by God through Jesus Christ (as the Mediator of this adoption) - as sons who have achieved proper development. The concept of adoption is also found in Rom. 8:15, 23 and Gal. 4:4-7. As a result of adoption, an adopted son is introduced into the family and receives the same rights as a son born into that family.

From this context it follows that predestination logically precedes election: God first rejoiced ("anticipated" it) in the glorious destiny of the believers He had adopted into His family, and only then did He look down upon sinful humanity in order to choose believers from among it (Rom. 8:30, where the word “predestinated” precedes the word “called,” implying His productive work in saving man). All this was done according to the good will (compare verse 1, 9, 11) of Him (in the English Bible - “with joy and according to His will”) and means that He rejoiced in pouring out spiritual blessings on His children.

Eph. 1:6. The ultimate purpose of God's election is that believers should become the praise of the glory (or glorious) of His grace. A similar expression regarding praise follows the description of what the Son (verse 12) and the Holy Spirit did (verse 14). His "glorious grace" (not deserved by men; compare verse 7) was given as a gift - we were "graced" with it. The corresponding verbal adjective is used only once more in the New Testament - in Luke. 1:28, where Mary is called "full of grace."

Since salvation - from beginning to end - is the result of God's grace, Christians, of course, should praise and glorify God for it! This, as already stated, was also the purpose of their election - to bless God (compare with “Blessed is God” in verse 3). The words in the Beloved emphasize God's love for the Son (compare “beloved Son” in Col. 1:13). The mention of Christ in this verse leads to the transition to the theme of Him (the second Person of the Trinity), which develops in verses 7-12.

God the Father loves His Son, and therefore Christians who are in the Son are also the object of His love.

b. Divine Redemption in Christ (1:7-12)

Eph. 1:7. Redemption (apolytrosine) implies liberation or redemption from slavery (compare Col. 1:14). Some other verses are also imbued with the idea of ​​liberation, where we meet the same Greek word (Luke 21:28; Rom. 3:24; 8:23; 1 Cor. 1:30; Eph. 1:7,14; 4:30 ; Col. 1:14; Hebrews 9:15; 11:35). The reference here is to redemption from sin (Heb. 9:15) and thus refers to the work of Christ to free believers from slavery to sin.

This is clarified by the words forgiveness of sins (also Eph. 4:32; Col. 1:14), which is given immediately upon the release of the believer from the aforementioned slavery. (The word “sins” translates the Greek word “paraptoma” - literally “wrong steps” or “breaking the law”; it is also used in Rom. 4:25; 5:16-17,20; Eph. 2:1,5 and in other places.) God cannot take sin lightly, for cleansing from it involves the shedding of blood (Heb. 9:22).

The means of atonement was the sacrificial substitutionary death of Jesus Christ (by His Blood; also Eph. 2:13; 1 Pet. 1:19), which fully satisfied the requirement of Divine justice (Rom. 3:24-25). It, that is, the death of Christ, was accomplished according to the riches of God’s grace (Eph. 1:6; 2:7). Christ's blood is the measure of the richness of God's mercy that He bestows on every believer - not at all according to his merits. This happens precisely because of the riches of His grace (compare Phil. 4:19), and not because of considerations of this riches. Six times in the Epistle to the Ephesians the Apostle Paul mentions God's riches (1:7,18; 2:4,7; 3:8,16).

Eph. 1:8-10. God's grace is given to believers as the ability to understand His will. God gives them wisdom (Sophia; 1:17; 3:10; Col. 1:9,28; 2:3,23; 3:16; 4:5), that is, the ability to objectively penetrate into the true essence of His revelations , and understanding (phronesei), i.e. the ability to understand them specifically and in relation to oneself. Thus, believers are able to grasp to a certain extent the purpose of the Divine throughout the ages and comprehend its implementation within the framework of their time.

This is because God has revealed to us the mystery of His will (compare with the use of the word "will" in Eph. 1:1,5,11). A “mystery” is a previously hidden truth that has become accessible to human understanding thanks to God’s revelation (about “mysteries” in the New Testament in particular, in Matt. 13:11). This mystery (the truth revealed in revelation) lies in God’s favor or His good will (compare Eph. 1:5) to bring about in Christ and under His leadership the unification of “all things heavenly and earthly,” i.e., “to bring about the fullness of times.” .

The word oikonomia, translated "dispensation," means the establishment of something or the administration of something. This means the Millennial Kingdom - in it all those “times” in which God’s goals were gradually and consistently realized will reach their fullness (in the sense of “completion”), and all things, both spiritual and material, will be under the leadership of Christ, under His direct control (1 Cor. 15:27; Col. 1:20).

One Greek word is translated with the words “in order to unite everything under one head” (which in the New Testament is found only in Romans 13:9, where it talks about the merging of all the commandments in one commandment about love; in the Russian text - “is concluded”). In the Millennium, all will be restored and united under the leadership of Christ, the one Head. This does not mean that all will be saved, but that sin, as a factor of disorder, will be removed and peace will be established in the universe (Isa. 2:2-4; 11:1-10).

Eph. 1:11-12. Paul views the Jews' faith in Christ and their inclusion in the body of Christ as a consequence of the spiritual blessings they received, expressed in the ability to penetrate into the mystery of God's will (verses 8-10). The pronoun "we" in verse 11 seems to imply a different group of people than the one discussed in verses 3-10. This is confirmed by two considerations: 1) in verse 11, after the pronoun “we”, the conjunction “and” is placed - meaning “also”; 2) in verse 13, “we” changes to “you,” which is also preceded by “and” in the sense of “also”; this "you" clearly refers to the Gentile believers. Although God's blessings were poured out on both Jews and Gentiles, the Jews were called first (to us who had previously trusted in Christ in verse 12; compare Acts 3:26; Rom. 1:16).

In Eph. 1:11 the word eklerotemen, which in the Russian text corresponds to become heirs, literally means “to be chosen by lot” (in the New Testament it appears only here). The Jewish believers were chosen because of their destiny. But this destiny was not dictated by the whim or caprice of the Most High - it took place according to His determination (compare Rom. 8:28; 9:11; Eph. 3:11); in the English Bible this is conveyed somewhat differently than in the Russian: “According to the plan of Him who does everything in accordance with the plan of His will.”

The very combination of words in the Greek text (which is more accurately conveyed in the English Bible) - “plan”, “plan”, “will” - emphasizes the sovereignty of God’s decision regarding the inclusion of the Jews in the Church headed by Christ. God's choice was that the Jewish believers might serve to the praise of His glory (compare verse 6); “to the praise of His glory” or some modification of these words serves as a refrain repeated in the description of the deeds of each of the Persons of the Trinity (compare verse 6, 14). The words that conclude verse 12 confirm that these verses (11-12) speak of Jewish believers as opposed to Gentile believers, since in the faith the Jews chronologically preceded the Gentiles (Acts 1:8; 13:46; 28:25- 28; Rom. 1:16 /corresponding notes /; 2:9-10).

Christ freed the sinner from his sin and revealed to him His will, which was that at the end of “times” everything would be united under His leadership, including the believing Jews who were the first to trust in Him.

V. Divine sealing by the Spirit (1:13-14)

The basis of God's spiritual blessings upon believers is not only their election by the Father (verses 3-6) and redemption by the Son (verses 7-12), but also the sealing of them by the Holy Spirit.

Eph. 1:13-14a. In Him and ye refers to the Gentiles, in contrast to the Jews who were discussed earlier (compare the interpretation to verses 11-12). When the Gentiles heard the word of truth (compare Col. 1:5; 2 Tim. 2:15; James 1:18), which is characterized as the gospel of your salvation, and believed in It, they were sealed with the promise, that is, the promised to you by the Holy Spirit. In the original Greek, the final words of verse 13 read: “They were sealed in Him (in Christ) by the Holy Spirit promised to them.”

The word sealed (from "seal") indicates safety and security (Matt. 27:66; Eph. 4:30), authentication (John 6:27), assurance of truth (John 3:33), and witnessing. about belonging (2 Cor. 1:22; Rev. 7:2; 9:4). God seals, Christ is the sphere in which the sealing takes place, and the Holy Spirit is the instrument of the sealing. The expression “by the promised Holy Spirit” refers to the promise made by Christ to His disciples that He would send them the Spirit (Luke 24:29; John 14:16; 15:26; 16:13; Acts 1:5).

The sealing Holy Spirit is the guarantee of our inheritance. The word "pledge" means something more than just an obligation that can be taken back; it is like a down payment on purchased real estate, serving as a guarantee of further payments (compare with the “firstfruits of the Spirit” in Rom. 8:23). This “security deposit” is rendered in Greek (verse 14) by the word arrabon, which appears two more times in the New Testament: in 2 Cor. 1:22 and 5:5. We are talking here about guaranteeing believers the inheritance of salvation and their eternity in heaven (1 Pet. 1:4). (also an interpretation of the word “inheritance” in Eph. 1:18.) In essence, the “deposit” of the Holy Spirit is, as it were, a piece of heaven in the lives of believers and a guarantee that in the future they will receive incomparably more.

Eph. 1:14b. The believer is sealed by the Holy Spirit for the redemption of His inheritance (i.e., property). Here, however, redemption is not meant as liberation from the guilt of sin, from slavery to sin; this was spoken of in Eph. 1:7, and this refers to believers who are already “God’s property.” We are talking here about their final and complete removal from the sphere of sin (Rom. 8:23b; Phil. 3:20-21). The Greek equivalent of the word "distribution" is found in other verses, particularly 1 Pet. 2:9. Verse 14 ends with a repetition of the doxology we are already familiar with: in praise of His glory, which previously followed the description of the work of the Father (Eph. 1:6) and the Son (verse 12).

C. Prayer for Wisdom and Revelation (1:15-23)

1. Reason for gratitude (1:15)

Eph. 1:15. Therefore, that is, because of the above spiritual blessings of believers, including their election, destiny, adoption, grace poured out on them, their redemption, forgiveness, wisdom given to them, understanding, knowledge of the mystery of His will, sealing them with the Holy Spirit and waiting for them inheritance in heaven, Paul now prays that his readers may know God personally and intimately. In the Greek text, verses 15-23 are one sentence, as are verses 3-14.

Paul heard about the Ephesians' faith in Christ and their love for all the saints (compare Col. 1:4; 2 Thess. 1:3). A right relationship with God should lead to right relationships among Christians. It is interesting to note how Paul combines “love with faith” in Eph. 6:23.

2. Request (1:16-23)

A. A plea for wisdom and revelation (1:16-18a)

Eph. 1:16. Paul continually thanked God for the faith and love of the Ephesians (compare Rom. 1:8; 1 Cor. 1:4; Phil. 1:3; Col. 1:3; 1 Thess. 1:2; 2 Thess. 1 :3) and prayed for them (compare Phil. 1:4; Col. 1:9; 1 Thess. 1:3).

Eph. 1:17. So this verse continues verse 16. Paul makes a request to the God of our Lord Jesus Christ (compare verse 3), the Father of glory, that is, the Father to whom belongs all the glory of the world (compare “God of glory” in Acts 7: 2 and “Lord of glory” in 1 Corinthians 2:8). Paul asks that God give the Ephesians the Spirit of wisdom and revelation.

Although the word "Spirit" is written with a capital letter and some translators believe that we are talking about the Holy Spirit, in this case the word would be more correctly interpreted as "disposition" or "inclination" - judging by the two additions in the genitive case that follow behind him (“the Spirit of wisdom and revelation” compare with the “spirit of meekness” in 1 Cor. 4:21).

But on the other hand, no one can acquire the spirit (in the sense of a corresponding disposition) of wisdom and revelation unless he is under the guidance of the Holy Spirit. As Isaiah writes: “And the Spirit of the Lord will rest upon Him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and godliness” (Isaiah 11:2). Wisdom (sophia - also Eph. 1:8; 3:10) gives the ability to penetrate into the true nature of things, while revelation gives the ability to penetrate into the essence of the subject under discussion, that is, into the essence of the Divinity Itself.

This wisdom and this revelation are given so that people can know Him. The corresponding Greek word epignoseus does not imply abstract knowledge of God or some objective facts about Him, but rather a personal, intimate knowledge of Him (the Greek word of the same root is Eph. 4:13). This means the inner, secret knowledge of the heart of God’s character and His will. Philosophers advise: “Know yourself,” and Christians say: “Know God through Jesus Christ.”

Eph. 1:18a. So, the apostles’ request is that the Ephesians acquire the ability of special spiritual penetration for the knowledge of God, so that for this purpose He will enlighten the eyes of their hearts. It should be noted that this request for knowledge is limited to a certain framework - the framework of a heart already enlightened by God, as evidenced by the form of the Greek past tense, suggesting the continuation in the future of what happened in the past; The "enlightenment" of their hearts is confirmed by what is said in 3-14 and especially in verses 7-9. In the biblical understanding, the “heart” is the “center” of the human personality.

b. The Purpose of Receiving Wisdom and Revelation (1:18b-23)

Having announced that he was praying (verses 16-17) that the Ephesians might know God personally, Paul now speaks of the purpose (also in the field of knowledge) of this request: that you might know - know certain three things; he talks about them in verses 18b-23 (the first in 18b, the second in 18c and the third in verses 19-23). The word "knew" (Greek word "eidenai", verse 18) implies knowledge of facts - here an appropriate comparison is with a general who, before going into battle, needs to know the facts about his military equipment and manpower reserves.

Eph. 1:18b. The first thing is hope. The source of the believer's present hope is his call to salvation, fulfilled in the past (Rom. 1:6; 8:30; Eph. 4:1,4; 2 Tim. 1-9). “Hope” or “confidence” in Holy Scripture is synonymous with the believer’s confidence in his victory in God (Rom. 8:23-24; Eph. 4:4; Col. 1:5; 1 Thess. 1:3; 1- Pet. 3:15).

Eph. 1:18c. The second thing Paul wants his readers to know concerns the future: what are the riches of His glorious inheritance for the saints. There is a significant discrepancy in the translation from the original Greek into English and Russian. In English, the last words sound like “in the saints.” (And this is what the commentator’s explanation of the verse is based on.)

At the resurrection of believers (“saints” are those who are set apart by God for Himself, verse 1), God will “inherit” them—those whom He has redeemed at a great price “according to the riches of His grace” (verse 7). This is the second (of six) times Paul uses the concept of “riches” in Ephesians (1:7,18; 2:4,7; 3:8,16). In 1:14, the apostle wrote about the "inheritance" of Christians as their future complete liberation from the sphere of sin. Here, in verse 18, he writes about God's inheritance, which is the saints themselves! Because of the “glory of grace” (or glorious grace; verse 6) of Him who is the Father of glory (verse 17), He will receive His “glorious inheritance” (verse 18).

Eph. 1:19-23. The third thing Paul wants believers to know relates to the present: How immense is His power in us who believe. The word "power" (dynamis) is used here in the sense of a driving and life-giving force. This power of God is directed at believers; it acts in them. Paul calls it sovereign (the Greek word “kratous” is literally “the power that overcomes all resistance”; this is exactly how it revealed itself in the miracles that Christ performed; the word kratous is always applied only to God, and never to believers). The very choice of words to describe the power of God emphasizes how “immeasurable” it is, this power of His, which is available to Christians (6:10; 1 Pet. 4:11).

Paul goes on to talk about how God's power was demonstrated three times in Christ (Eph. 1:20-23). The first time He worked it in Christ was by raising Him from the dead and seating Him at His right hand in heaven. God's active power that resurrected Christ and took Him into heaven in the past (Rom. 8:34; Eph. 2:6; Col. 3:1; Heb. 1:3; 8:1; 12:2; 1 Pet. 3:22), is the one that is currently available to believers (Phil. 3:10). What a wonderful source of spiritual energy and ability to live the Christian life (Col. 1:11)!

The fact that Christ was taken up into heaven and seated at the right hand of God testifies to His position above all principalities and powers (compare Col. 1:16), both human and spiritual (Phil. 2:8-11), be it now or “in the age to come,” that is, in eternity (1 Cor. 15:23-28). The words principality and authority, and power and dominion refer primarily to the orders of angels (Rom. 8:38; Eph. 3:10; 6:12; Col. 1:16; 2:15; Titus 3:1).

And in this, that is, in the fact that the Father put everything under the feet of Christ, there is a second manifestation of His power in the Son. While Adam lost his dominion over creation at the moment of his sin, Christ was installed as the Head over this once fallen creation (Eph. 1:10). His reign will be fully realized in the future (Ps. 8:6; 1 Cor. 15:27; Heb. 2:6-8).

The third manifestation of Divine power in Christ is that He was appointed head of the Church. Although, as just stated, the final reign of Christ will occur in the future, He now heads the company of believers. Jesus is also called the Head of the Church in Eph. 4:15; 5:23 and in Col 1:18. A hint of the Church is already felt in Eph. 1:10, but the first time it is mentioned directly is in Eph. 1:22b. The church is His body (verse 23 compare with 4:4,15-16; Col. 1:18). This body of His, that is, the universal Church, uniting in itself all believers, is the fullness of Him, Filling everything in everything.

It must be admitted, however, that this definition of the body of Christ is not easy to explain. The verb “fill” can be taken in a “passive form,” that is, it can be understood in such a way that Christ, as the Head of the body, is “filled” with the Church, in other words, that the Church, as it grows, fills Christ more and more. But, perhaps, it is more correct to understand this in a different sense, namely, that Christ, being the Head of the body, “fills” it, that is, the Church, with blessings.

Then verse 23 could be read as follows: “Which is His body, filled with Him, Who fills everything (meaning the whole universe) with everything (His blessings).” The following considerations speak in favor of this interpretation: 1) Nowhere in the New Testament is it said that Christ draws His fullness from the Church. 2) The second point of view “fits” into the context since the three Persons of the Godhead are the creative and final force (compare Eph. 1:10). 3) This understanding is consistent with 4:10-11, which implies that Christ “fills” everything (the universe) with His gifted servants.

This concludes Paul's prayer. Having pointed out that all spiritual blessings belong to believers (1:3-14), the apostle prays that they may know God personally, in their hearts (verse 11, so that they may understand these three facts: 1) that their “call” is the past to salvation gives rise to hope (from 18); 2) that in the future they, the saints, will become God's "inheritance" (verse 18), and 3) that the power of God now at work in believers is a) in the past revealed itself in the resurrection and ascension of Christ

b) in the future it will manifest itself in the reign; Christ over creation, and in our days -

c) reveals himself in the fact that Jesus Christ heads the Church.