Ephesians: Introduction & Chapter 1

"5 having decided beforehand to adopt us as sons and daughters through Yeshua the Messiah toward Himself, according to the good desire of His will, 
 
Translating this verse to read “He predestined us” is to burden the modern English reader with baggage that makes properly understanding the text almost impossible. The word predestined is often misunderstood to mean predetermined and thus impugns God’s character by making Him unjust. After all, there is no justice in condemning a robot for acting according to its predetermined programming. A curse on the abhorrent idea that God is unjust!
 
The Greek προορίσας (proorisas) meaning “decided beforehand” does not allow the reader to presume fatalistic injustice because the all-knowing God is described as deciding based on His seeing the end from the beginning and not by being a tyrannical Greco-Roman deity that predetermines selected human beings as demonic robots devoid of the ability to choose between right and wrong.
 
The omniscient nature of God is testified to by the whole of Scripture. Only those who wilfully grieve the Holy Spirit, or are devoid of the Holy Spirit, speak of God as being limited in anyway except of course if in our time trapped delusion we speak of His inability to compromise His own character/nature."

Introduction:
 
Writer: Paul (Shaul) the ἀπόστολος (apostolos) Apostle, שָׁלִיחַ (shaliach) Emissary (Sent one) [1:1; 3:1, 7, 13; 4:1; 6:19-20].
Date:
 
Probably written around 60 C.E. while Paul was imprisoned in Rome.
 
Recipients:
 
“The holy ones [קדושים (kedoshim) saints: body of true Messiah followers], faithful to Messiah, who are in Ephesus (60 CE).”
 
This letter doesn’t include Paul’s usual personal greetings, and some early manuscripts are devoid of the phrase “Who are in Ephesus.” Therefore, some believe it to have been intended for circulation among all of the faith communities in the Asia Minor region.
 
However, there is not sufficient evidence to conclusively disprove the traditional view that the letter was specifically written to the Ephesian community of faith and was possibly also shared among other communities in the region. In fact, this is the most reliable view given that we entrust the transmission of Scripture in its original languages to God, and are not reliant on the flawed revisionist scholarship of the post enlightenment academic collective of hubris.
 
Style:
 
The text is written in first century Greek and the style of writing is reminiscent of a rabbinical דרש d’rash (comparative teaching/discourse).
 
This makes sense given that Shaul (Paul) is a first century Jewish rabbi, a פָּרוּשׁ Parush (Pharisee: Phil. 3:4-6) of the highest caliber and is tasked by Yeshua to be an emissary to the nations (Gal. 2:8).
 
Part of what Paul offers Greek/Gentile believers is an insight into the Hebrew foundation for their new found faith in the Jewish Messiah, and Savior of all who receive Him in faith.
 
Historical Context:
 
At the time of Paul’s writing this letter Ephesus was considered one of the most important cities in Asia Minor (modern day Turkey). It had a harbor that connected to the Aegean Sea via the now silted up Cayster River. It was at the center of several major trade routes and therefore became a major commercial concern of the Roman Empire, sharing prominence alongside other great cities like Corinth, Antioch and Alexandria.
 
The city’s largest temple was dedicated to the goddess Ἀρτέμιδος Artemis (Roman: Diana), and considered one of the ancient world’s seven wonders. The original temple was built in the 7th century BCE, and was destroyed by a flood. It was reconstructed approximately 550 BCE, and was modified to a grander size, measuring approximately 115 meters long by 46 meters wide with pillars standing 13 meters high. In 356 BCE, the second iteration of the temple burned down. After the death of Alexander the Ephesians paid for the repair and rebuilding of the temple. Work started in 323 BCE and continued for many years. The third temple was larger than the second; boasting a length of 137 meters by 69 meters wide and 18 meters high, with more than 127 columns.
 
Therefore, the temple of Artemis was in its largest iteration at the time of Paul’s writing to the Ephesian community of faith in 60 CE.
 
Ephesus was filled with orators and philosophers, and was famously superstitious in culture and practice. In addition to the cult of Artemis there are indications that Ephesians also engaged in various mystery religions and occult practices (Acts 19:18-20). 
 
Paul had previously preached publicly to large crowds of people in Ephesus, ultimately provoking the disdain of the silversmiths who earned their livelihood in the production of idols. As a result, Paul narrowly escaped a great mob in the theatre (capacity 25,000) at Ephesus which was located on the side of Mt Pion at the end of the famous Arcadian Way*.
 
*The Arcadian Way was named in honor of the Roman Emperor Flavius Arcadius Augustus# (383-408 CE) and was therefore not known by that name in 60 CE. At the time of Paul’s writing to the Ephesians the Arcadian Way was probably known as the beginning of the Sacred Way and converged at a T junction with the main part of the Sacred Way which led up to the temple of Artemis.
 
#Flavius Arcadius Augustus was supposedly a Nicene Christian (Nicene Christianity refers to Christians who adhere to the teaching of the Nicene Creed [we note that Biblical Judaism is not a credal religion]. The Nicene Creed was codified at the First Council of Nicaea in 325 CE and amended at the First Council of Constantinople in 381 CE).
 
It’s worth noting the origin of the noun Arcadian. An Arcadian was someone from Arcadia, a region named after the mythological Greek figure Arcas. Arcas was said to be the son of Zeus and Callisto/Megisto. Callisto was a nymph who accompanied Artemis, thus the connection to Ephesus and the temple of Artemis. Arcas was a hunter and is said to have taught the people of the region of Arcadia the art of agriculture and bread making. The Romanized Arkadia referred to a type of pastoral utopia. Therefore, the Arcadian Way was essentially considered representative of the ideal utopian way, a type of pagan antithesis to הדרך )Ha-Derekh( the Way (Acts 19:9, 23, 24:14, 22; 2 Peter 2:2). 
 
The Cult of Artemis/Diana:
 
For obvious reasons Ephesus was a center of worship of Artemis/Diana, the Greek Pantheon goddess of fertility, childbirth and nature. Worship of Artemis included athletic and musical competitions, plays, and a regular procession along the Sacred Way where her statue was carried by women up to the temple at night and “bathed in light.” One of the primary festival celebrations of Artemis called Artemisia sometimes coincided with the season of the Jewish Biblical festival of Pesach (Passover) [March April].
 
As a result of the influence of the pagan religious worship of Artemis Ephesus had become a matriarchal society that stood in opposition to the traditional Biblical Hebraic family unit.

It’s known that the most prominent teachers of Greco-Roman spirituality in the city were women. Thus, women teaching satanic doctrines. One such doctrine taught contrary to Scripture that woman was created first. 
 
Ritual sacrifice was common in worship of Artemis, and included animal sacrifices of sheep and goats, and votive offerings such as figurines, jewelry, and miniature vases.
 
When the Ephesian Ecclesia (Church) Began:
 
The Ephesian faith community began like many others in the diaspora (outside the land of Judea [Israel]) with the Apostolic work of Paul. As was his custom he first visited the Jewish community, teaching in the Ephesian synagogue of the Jews (Acts 18:19-21). This work was added to by the Jew Apollos and Paul’s Jewish friends and fellow believers Priscilla and Aquila while Paul was in Jerusalem, Antioch, Galatia and Phrygia (Acts 18:22-28).
 
Paul then returned to Ephesus while Apollos was in Corinth. He taught the now growing number of Jewish and Greek believers (who had received the baptism of repentance taught by John the Baptist) the full immersion of Messiah and the importance of receiving the Holy Spirit.
 
As a result of Shaul’s (Paul’s) teachings some in the Ephesian synagogue sought to poison their fellow Jewish brothers and sisters against Shaul, so he took the Jewish followers of the Way and the Greek God fearers who had joined them with him, and used the school of Tyrannus as a base for teaching the growing number of Jewish and Greek followers of Yeshua and enriching their understanding of the faith. This continued for two years, and thus established the Ephesian believing community in sound doctrine (Acts 19:1-12).
 
As the Ephesian believing community continued to grow God wrought miracles in their midst. On one occasion a group of Jewish exorcists attempted to cast out a demon by invoking the names of Paul and Yeshua. The demon, recognizing that they were not believers in Messiah, attacked them, beating them to within an inch of their lives. As a result of this, awe of the power of Yeshua the Messiah struck the people of Ephesus. Some of the earlier believers, who had made professions of faith but had continued to syncretize other occult practices now came and admitted their evil deeds, publicly burning their occult scrolls in repentance (Acts 19:13-20).
 
While Paul was still in the region a silversmith of Ephesus named Demetrius, who made his living by making idols, incited other tradespeople against the Jewish sect the Way, and against Paul, who had brought the message of the Gospel to Asia. He publicly criticized Paul and incited the Ephesians to riot in defense of their great goddess Artemis (Diana). The enraged Ephesian crowd seized Gaius and Aristarchus, Macedonians, Paul’s traveling companions, and Paul wanted to go into the midst of the tumult to speak, but his disciples would not let him. Once the situation had died down Paul encouraged the disciples of Ephesus and then left for Macedonia (Acts 19:13-20:1).
 
All these things took place between 50 and 55 C.E. approximately 5 to 10 years prior to Paul’s writing his letter to the Ephesian believing community. In that short space of time the Greek believers grew to outnumber the Jewish believers and a sound understanding of the Jewish roots of the Messianic faith was beginning to wane in what had become a predominantly Gentile Ephesian faith community.
 
It's worth noting that 1 Corinthians was written while Paul was in Ephesus (1 Cor. 15:32; 16:8 approx. 50-55 CE). Additionally, after writing his letter to the Ephesians in 60 CE Paul wrote to encourage Timothy to remain in Ephesus in order to admonish certain people not to teach doctrines other than those which Paul had brought to them (1 Tim. 1:3 approx. 63-66 CE). This gives insight as to the dynamics at play within the Ephesian faith community even from its inception.
 
Following Paul’s letter to the Ephesian believers in 60 CE John was given the Revelation of Yeshua in 70 CE, in the record of which Ephesus is the first church to be both praised and rebuked by Yeshua.
 
From Yeshua’s words to the Ephesian community (70 CE), we can glean that they took the guarding of sound doctrine seriously in obedience to the teaching of both Paul and Timothy, but that they had grown cold regarding intimacy with Yeshua, in the joy of first receiving Him, and thus had neglected their first love in Messiah (Rev. 2:1-7).
 
Ephesians 1 [Author’s Translation]
 
1 Paul (Shaul[H]), a sent one of Yeshua the Messiah (Christou[G]: Anointed One) by the determined will of God, to the holy ones (kedoshim[H]-saints) who are in Ephesus, and faithful in Messiah Yeshua:
2 Grace to you and peace, wholeness, wellbeing, prosperity from God our Father and the Lord Yeshua the Messiah.
3 Blessed/Praised be the God and Father of our Lord Yeshua the Messiah, Who has blessed us with all spiritual blessing in the heavens in Messiah, 
4 just as He chose us in Him before the foundation of the world, to be holy and blameless before the face of Him in complete love, 
5 having decided beforehand to adopt us as sons and daughters through Yeshua the Messiah toward Himself, according to the good desire of His will, 
6 to the praise of the judgement of His grace, by which He encompassed us with favour in the Beloved.
7 In Him (the Beloved) we have been released through the ransom of His blood, the forgiveness of sins, according to the wealth of His grace 
8 which He made to abound toward us in all wisdom and understanding, 
9 to make known to us the mystery of His will, according to His good desire which He revealed in Himself, 
10 that in managing the fullness of the times He might sum up into one, all things in Messiah, the things in heaven and the things that are on earth—in Him. 
11 In Him also we (Jews) have obtained an inheritance, decided beforehand according to the purpose of Him who works all things according to the counsel of His will, 
12 toward us (Jews) who to the praise of His judgement first hoped beforehand in Messiah.
13 In Him you (Greeks/Gentiles) also heard the word, the truth, the Gospel of your salvation; in Him also, having trusted, you were marked with the seal of the promised Holy Spirit, 
14 Who is the guarantee (promissory note) of our inheritance until the release through ransom of the purchased possession, to the praise of His judgement.
15 Therefore I also, after I heard of your faith in the Lord Yeshua and your love for all the holy ones (kedoshim[H]-saints), 
16 don’t stop giving thanks for you, making mention of you in my prayers: 
17 in order that the God, of our Lord Yeshua the Messiah, the Father of judgement, may give to you the spirit of wisdom and revelation in the knowledge of Him, 
18 the illumination of the eyes of your heart (core being); that you may know what is the hope of His calling, what are the riches of the judgement of His inheritance in the holy ones (kedoshim[H]-saints), 
19 and what is the surpassing greatness of His strength toward us who trust, according to the working of the force of His power 
20 which He worked in Messiah when He raised Him from the dead and seated Him at His right hand in the heavens, 
21 far above all origins and power and strength and lordship, and every name that is named, not only in this age but also in that which is to come (Olam Haba[H]).
22 And He put all under His foot, and gave Him headship over all the assembly (body of believers), 
23 which is His body, the fullness of the all in all to completion.
 
Line by Line:
 
1 Paul (Shaul[H]), a sent one of Yeshua the Messiah (Christou[G]: Anointed One) by the determined will of God, to the holy ones (kedoshim[H]-saints) who are in Ephesus, and faithful in Messiah Yeshua:
 
The opening phrasing is nearly identical to several other letters of Paul (Rom. 1:1; 1 Cor. 1:1; 2 Cor. 1:1; Gal. 1:1 etc.)
 
Paul, a.k.a Rabbi Shaul, from Tarsus (Acts 13:9) is sent by Yeshua Whom he had encountered on the road to Damascus (Acts 9), and is thus employed according to the determined will of God, YHVH.
 
An ἀπόστολος Apostolos[G] or שליח Shaliach[H], sent one, is an emissary sent out to convey a message. A Shaliach is not “equal” to the sender as some foolishly suggest, but is “like” the sender (Matthew 10:24-25).
 
He is writing specifically to the holy ones (believers) in the city of Ephesus in the first century (approx. 60 CE), who have remained faithful in Messiah Yeshua.
 
Alternatively, given that the earliest Greek manuscripts exclude “Ephesus,” it’s possible that this letter was intended for all of the communities of faith in the region and was left with a blank space for writing in the respective community.
 
Regardless, Paul is writing not to “holy ones (saints),” but to “holy ones, faithful in Messiah Yeshua.” Therefore, this letter is not written to those who claim to be “Christians/holy ones/saints,” but to those Christians/holy ones/saints who in Messiah remain faithful. For some of us repentance is required in order for us to be able to receive what the Spirit is teaching through this letter.
 
By the time of Paul’s writing this letter, the Ephesian church was likely predominantly Greek/Gentile with a small remnant of Jewish believers among them (Timothy the Jew would become a teacher and shepherd among the Ephesian ecclesia). This was also true of many other fellowships in Asia at that time, with the exception perhaps of the Roman ecclesia who probably had an equitable ratio of Jews and Gentiles following the return of Jews to Rome after the death of Claudius in 54 CE. The Letter to the Romans was written approximately 57 CE (AD).
 
2 Grace to you and peace, wholeness, wellbeing, prosperity from God our Father and the Lord Yeshua the Messiah.
 
The grace and peace Paul extends to the faith community is “from God our Father and the Lord Yeshua the Messiah.”
 
Grace is used 12 times in this letter and peace 7 times. These two primary faith nouns are emphasized because the fruit of right action cannot exist without the peace that comes from grace through faith.
 
Concerning God as Father, I was once told by a Christian Bible Teacher that “We Christians know God as Father because Jesus revealed God as Father and taught us to pray ‘Our Father,’ whereas you Jews did not know God as Father prior to Jesus teaching you this concept.” This is of course utter nonsense.
 
700 years before the birth of Messiah through the womb of the virgin, Isaiah the prophet writes:
 
“For You are our Father; for Abraham doesn’t (personally) know us (because he has passed away), and Israel/Jacob can’t acknowledge us (because like Abraham, Jacob has passed away); You, YHVH, are our Father, our Redeemer from everlasting is Your Name.
 
-Y’shayahu (Isaiah) 63:16 [Author’s translation]
 
Ref. Isa. 64:8; Jeremiah 3:4, 19; Psalm 68:5, 89:26, 103:13
 
The Greek/Gentile Ephesian believers know God as Father due to the Gospel of Yeshua brought to them by Jews who have known God as Father from ancient times.
 
3 Blessed/Praised be the God and Father of our Lord Yeshua the Messiah, Who has blessed us with all spiritual blessing in the heavens in Messiah, 
 
This opening blessing is reminiscent of the first line of the Amidah תפילת העמידה (the standing prayer), a prayer that is central to the worship tradition of rabbinical Judaism and begins:
 
“Praised be You Adonay our God, and the God of our fathers, God of Abraham, God of Isaac, and God of Jacob, the great, mighty and revered God, the most high God, Master of the heavens and the earth.”
 
The Amidah is prayed at each of the three daily prayer services of Orthodox Rabbinic Judaism.
 
Shaul (Paul) uses Jewish ברכות brakhot (blessings/benedictions) in his letters, as does Kefa (Peter) in his (2 Cor. 1:3-7; 1 Pet. 1:3-4).
 
Here Shaul’s (Paul’s) opening בְּרָכָה brakhah denotes the teaching of Yochanan (John 1:1; 20:17), and reveals that God has established all blessing in Messiah Yeshua, Who is עמנו אל Imanu – El, God with us.
 
The Greek Θεὸς Theos is used here to reflect the Hebrew יהוה YHVH, the Holy proper noun (unpronounceable) for the God of Israel. The Septuagint (Greek OT) translates יהוה YHVH as Θεὸς  Theos over 250 times. However, in addition to this the Septuagint (Greek OT) uses the Greek κύριος Kurios, meaning “Lord” to translate יהוה YHVH some 7,000 times. Of the 748 uses of κύριος Kurios in the New Testament approximately 700 refer directly to Yeshua and the remainder with few (if any) exceptions qualify either an “Angel of the LORD” or “The LORD God.”
 
Ephesians 1:3 is one of over 700 times where κύριος Kurios is used specifically of Yeshua.
 
There are some in the so called Messianic movement, who, to their shame, avoid adding the facts concerning the Greek κύριος Kurios and cite only the Septuagint’s use of Θεὸς Theos. This seems to be an intentional act that seeks to avoid addressing the deity of Yeshua, which is irrefutably taught by the Scriptures (both TaNaKh [OT] and Habrit Hachadashah [NT]).
 
Yeshua is God! He is God with us the Son! This may be offensive to some of our Jewish brothers and sisters, sobeit, it is the teaching of Scripture, testified to by the Holy Spirit, established in God the Father. God is One!
 
The phrase “spiritual blessing” is used to distinguish between temporal blessing experienced in the sin affected and therefore time trapped world which is fading away, and the everlasting blessing of God which are established in eternity, past, present and future in Messiah. Paul’s use of the phrase “spiritual blessing” is yet another proof of his desire to teach Gentile believers the rhythm of the Biblical Jewish faith perspective in Messiah. We Jews make the distinction between temporary blessing and eternal blessing: טובות זמניות (tovot zemaniyot) “temporary good things (blessings) and טובות רוחניות (tovot rochaniyot) “Everlasting good things (blessings) ref. Tzror HaMor 79:2 (Commentary on the Torah written by Rabbi Avraham Saba).
 
The phrase “In the heavens” or “In the heavenly realms” is used five times in Paul’s letter to the Ephesians. First we note that this is plural “realms,” and denotes the three distinct heavens as a unity. The first heaven being the earth’s atmosphere, the second being the universe/universes (all creation) and the third being outside the universe/universes/worlds (all creation), all of which exist in God, outside of Whom nothing exists.
 
Second, Paul establishes the use of this phrase “in Messiah.” In short, the heavens exist in Messiah while He is also seated at the right hand of God in the highest heaven (Colossians 1:16; 1 Peter 3:22). For the time trapped this language seems contradictory. It is not. The distinct heavens are in the Creator and therefore subject to Him, and the Creator is in them but not subject to them. This concerns a perceived positional separation but does not discount the fact that in God nothing is truly separate, only distinct.
 
“And they shall put My Name upon the children of Israel and I will bless them in My Word…”
 
- Targum Yonatan on Bamidbar (Num.) 6:27
 
Third, Paul is making the foundational point that Messiah has been positioned by the Father to be above and over all creation. Therefore, all spiritual blessing in the heavens (all three) is the domain of Messiah in Whom those blessings reside and from Whom they are poured out of the Father. Any temporal authority afforded Satan as Prince of the lower air (earth’s atmosphere ref. Eph. 2:2) is thus ultimately made subject to Yeshua, Who is in authority over all creation.
 
Finally, Paul will later allude to the spiritual battle that is not against flesh and blood but against spiritual forces in heaven (the lower heaven ref. Eph. 6:12). However, we should not be enticed by the delusion of many Gentile scholars who see some kind of equitable fight between God and the Devil. The fight is neither equitable nor fair. God is like an ocean of universes and the Devil, like a microscopic speck of dust beneath God’s toe nail. The illusion of equity in the spiritual battle is incinerated by the All existing Light of the King Messiah.
 
It's worth noting that Revelation (Rev. 12:7-12) makes it clear that Satan and its (his) angels have been cast out of the third heaven and are now confined to the first heaven (earth’s atmosphere) until their temporal imprisonment and final judgement unto condemnation [Rev. 20].
 
4 just as He chose us in Him before the foundation of the world, to be holy and blameless before the face of Him in complete love, 
 
Paul uses the phrases “In Him” and “In Messiah” collectively twenty times in his letter to the Ephesians. The foundational truth of our identity in Messiah establishes our eternal security in Him, and not in our deeds or lack thereof.
 
Paul, like John and Peter, understands that the redemptive work of Messiah is established before creation. Therefore, the solution precedes the problem of sin, the instigator of sin being a created being (Satan), which therefore, did not exist before the foundation of the worlds/universe/created order.
 
Our being chosen in Messiah is established in the blood of the Lamb slain before the foundation of the worlds/universe/created order (Revelation 13:8). We are established to be holy and blameless through the redemptive work of Yeshua, Who is God in the beginning (John 1).
 
Ref. John 17:24; Colossians 1:15-22; 1 Peter 1:19-20; Revelation 13:8
 
We are made holy and blameless through Messiah toward intimate face to face relationship with and in God, Who completes love for us who have formerly lived with incomplete love in the sin affected world.
 
Many a fool has enlisted the present text to attempt to prove that freewill doesn’t exist. The present text establishes God’s foreknowledge, it does not disestablish our lack of knowledge and the choices we must make as time trapped human beings.
 
The false choice demanded by Christian theologians who say, “Does the Bible teach predestination or freewill?” is a satanic misdirection. The answer is that the Bible teaches both and that those who debate the mater and choose one over the other prove that they are incapable of receiving the mystery of God (Deut. 29:29).
 
5 having decided beforehand to adopt us as sons and daughters through Yeshua the Messiah toward Himself, according to the good desire of His will, 
 
Translating this verse to read “He predestined us” is to burden the modern English reader with baggage that makes properly understanding the text almost impossible. The word predestined is often misunderstood to mean predetermined and thus impugns God’s character by making Him unjust. After all, there is no justice in condemning a robot for acting according to its predetermined programming. A curse on the abhorrent idea that God is unjust!
 
The Greek προορίσας (proorisas) meaning “decided beforehand” does not allow the reader to presume fatalistic injustice because the all-knowing God is described as deciding based on His seeing the end from the beginning and not by being a tyrannical Greco-Roman deity that predetermines selected human beings as demonic robots devoid of the ability to choose between right and wrong.
 
The omniscient nature of God is testified to by the whole of Scripture. Only those who wilfully grieve the Holy Spirit, or are devoid of the Holy Spirit, speak of God as being limited in anyway except of course if in our time trapped delusion we speak of His inability to compromise His own character/nature.
 
The language of adoption speaks to both the Jewish and Gentile members of the now predominantly Gentile Ephesian ecclesia. While the ethnic religious people Israel remain chosen as a unique people, all human beings regardless of ethnicity must be adopted through the blood of Messiah with regard to spiritual condition. For example, a Jew who receives the Jewish Messiah Yeshua becomes a converted soul and remains a Jew. Likewise a Navajo who receives the Saviour Yeshua becomes a converted soul and remains a Navajo. Adoption concerns our spiritual conversion and the redemption of our sin affected being, which God decided beforehand based on seeing the end from the beginning. In Messiah both Jew and Gentile are secure! (Ref. Romans 8:23; Galatians 4:5)
 
6 to the praise of the judgement of His grace, by which He encompassed us with favour in the Beloved.
 
We note that “the Beloved” refers to the Beloved Son of God Yeshua the King Messiah.
 
All blessing comes from God and is returned to Him in praise of His glorious judgement in which grace is offered and in His present countenance, is manifest around us to whom He has shown unmerited favour in the beloved King Messiah.
 
Those who misapply Isaiah 60:21, 61:3 and Jeremiah 13:11 to the present text must be reprimanded for their failure to emphasise that these texts concern God’s glory being manifest in the reconciliation of Israel, His chosen, ethnic, religious, empirical people and do not apply to Gentile believers. Yes, His glory is manifest in the redemption of Gentiles, but this is not what the aforementioned texts teach. Therefore, they should not be used to qualify the present text except as forerunners to the inclusion of all who believe, Jew and Gentile.
 
7 In Him (the Beloved) we have been released through the ransom of His blood, the forgiveness of sins, according to the wealth of His grace 
 
“In Him” refers to “the Beloved [Messiah].” Therefore, in Yeshua we have been released [from the just penalty for sin] through the ransom [price paid] of His blood [essence, eternal], and have received the forgiveness of sins, which exhibits the extent of the riches of His grace, loving kindness, practiced love, charity.
 
“without shedding of blood there is no remission of sin.”
 
-Hebrews 9:22
 
“For the life of the flesh is in the blood, and I have given it to you upon the altar to make atonement for your souls; for it is the blood that makes atonement for the soul.”
 
-Vayikra (Leviticus) 17:11 NKJV
 
“Giving thanks to the Father, Who has made us to be partakers of the inheritance of the holy ones (kedoshim[H]) in light: Who has delivered us from the power of darkness, and has transferred us into the kingdom of his dear Son: In Him we have redemption through His blood, even the forgiveness of sins:”
 
-Colossians 1:12-14 [Author’s translation]
 
8 which He made to abound toward us in all wisdom and understanding, 
 
Our redemption is His work, He has made it abound in the wisdom and understanding that emanates from His Person. Our atonement is not of ourselves.
 
9 to make known to us the mystery of His will, according to His good desire which He revealed in Himself, 
 
The mystery of His will which He revealed in Himself does not remain a mystery to those who have received Him. Unlike the mystery religions and their pseudo-Christian companions, the mystery of God’s will is now made known, accessible to all who receive the Messiah rather than being offered only to initiates of higher knowledge. Redemption is offered to all but only the repentant receive it.
 
This is particularly important to the context of this letter because mystery religions were prevalent in Ephesus and throughout the Roman Empire.
 
10 that in managing the fullness of the times He might sum up into one, all things in Messiah, the things in heaven and the things that are on earth—in Him. 
 
Simply put, the revelation of the mystery of God’s redemptive will established in Messiah before the foundation of the worlds, has been managed/ordered in the fullness of all time, past, present and future, in Messiah through His blood atoning work on the cross. Therefore, Messiah, seated at the right hand of God in authority over all creation, orders all things to completion in Himself.
 
11 In Him also we (Jews) have obtained an inheritance, decided beforehand according to the purpose of Him who works all things according to the counsel of His will, 
 
Having established that Messiah has dominion over all things, Shaul (Paul) now makes a unifying distinction between the Jews who first believed, having a long history of looking forward to Messiah, and in verse 13, to the Gentiles, in particular Ephesian believers, who have also trusted in Messiah as a result of hearing the Word (Gospel) from the likes of Shaul/Paul (a Jew) and others (Apollos, Pricilla, Aquilla [also Jews]).
 
In Messiah [slain before the creation of the world] we Jews [Shaul speaking of himself and his people] have received right relationship in God as our inheritance. And, because God sees the end from the beginning, He decided in Himself [Father, Son and Spirit] that we would be established through His sacrificial love. The love of God being a decision, established through sacrifice and maintained by commitment.
 
The full redemption of the entire remnant of the Jewish people (Israel: descendants of Jacob) alluded to in Zechariah 12:10; John 19:37; Romans 11:25-27 was “decided beforehand,” that is, “before the foundation of the worlds.”
 
12 toward us (Jews) who to the praise of His judgement first hoped beforehand in Messiah.
 
Toward us Jews [Shaul/Paul speaking of himself and his people], who due to God’s praise and judgement, first hoped in Messiah.
 
“24 By faith Moses, when he became of age, refused to be called the son of Pharaoh’s daughter, 25 choosing rather to suffer affliction with the people of God (Israel, ethnic, chosen, empirical, religious) than to enjoy the temporary pleasures of sin, 26 esteeming the scolding Messiah suffered, greater riches than the treasures in Egypt; for he looked to the reward.”
 
-Hebrews 11:24-26 [Author’s translation]
 
13 In Him you (Greeks/Gentiles) also heard the word, the truth, the Gospel of your salvation; in Him also, having trusted, you were marked with the seal of the promised Holy Spirit, 
 
In the same Messiah you Gentiles also heard the Gospel and in Him, having trusted, you too have been sealed with the mark of the Holy Spirit, just as we Jews have.
 
Note that by the simple act of trusting in Messiah the believer is marked with the Holy Spirit.
 
“The word of the truth” is similar phrasing to that of the Jewish tradition concerning a sublime heavenly doctrine. The Hebrew is מלה דקשוט (melah dakshut) “a word of sublime/lavish decoration” [Zohar on Numb. 76:3].
 
14 Who is the guarantee (promissory note) of our inheritance until the release through ransom of the purchased possession, to the praise of His judgement.
 
The one who receives Yeshua is marked with the Holy Spirit, Who Himself is the guarantee of our (Jew and Gentile) inheritance (God Himself), until the sin affected world reaches its goal and the entire collective of redeemed souls are united in the fullness of God’s now and not yet fully realised Kingdom. All this unto the praise of His judgement. Praise being the response to His just decision.
 
Ref. 1 Corinthians 1:22; 5:5; Romans 11
 
15 Therefore I also, after I heard of your faith in the Lord Yeshua and your love for all the holy ones (kedoshim[H]-saints), 
 
Paul indicates here that he is writing to those who are indirectly associated with His initial ministry in Ephesus. He has heard of their faith, therefore, they are those who have come to faith in his absence. What’s more, he has heard of their love for the holy ones (kedoshim-saints) such as Apollos, Priscilla, Aquila and others of the Jewish community who had come to faith as a result of his missionary journeys, along with many Gentiles also.
 
16 don’t stop giving thanks for you, making mention of you in my prayers: 
 
Paul thanks God from his home detention/prison cell for the good news that Messiah is being taught and received and the community of faith is growing without Paul’s help. Therefore, He petitions God for their good in Messiah constantly.
 
17 in order that the God, of our Lord Yeshua the Messiah, the Father of judgement, may give to you the spirit of wisdom and revelation in the knowledge of Him, 
 
Paul desires the Ephesian believers to receive revelation and godly wisdom in the knowledge of God in Messiah. Paul knows from personal experience that knowledge of texts and traditions, even impeccable Torah observance is no substitute for divine revelation. In fact devoid of divine revelation no one can correctly understand Scripture or walk in the redemptive atonement of the King Messiah Yeshua.
 
In this verse Paul makes a distinction between the Father and the Son Yeshua but does not make a separation. This verse is to be understood in relationship to Paul’s teaching in Colossians 2:9 (62 CE):
 
“For in Him (Yeshua the Messiah) dwells all the fullness of the Godhead in bodily form;”
 
The description “Father of judgement” can also be read “Father of glory,” and corresponds to the Hebrew מֶלֶךְ הַכָּבוֹד Melekh Hakavod “King of glory.”
 
“7 Lift up your heads, O you gates!
And be lifted up, you everlasting doors!
And the King of glory shall come in.
8 Who is this King of glory?
YHVH The Lord strong and mighty,
YHVH The Lord mighty in battle.
9 Lift up your heads, O you gates!
Lift up, you everlasting doors!
And the King of glory shall come in.
10 Who is this King of glory?
The Lord of hosts,
He is the King of glory. Selah, contemplate, receive, consider and apply”
 
-Tehillim (Psalms) 24:7-10 [Author’s translation]

“Spirit of wisdom and revelation” recalls the promised Messianic Davidic Ruler who is prophesied by Isaiah:
 
“1 V’yatza And then will come out khoter a shoot (seed, stem) migeiza from the stump (stock) of Yishay (Jesse: I exist, I possess, I have substance), v’neitzer and a green branch (from natzar: guard) misharashayhu from his root yiphreh will bear fruit.
2 V’nakhah And resting upon Him, the Ruach Spirit (breath, wind) of HaShem (YHVH: Mercy), Ruach Spirit (breath, wind) of chokhmah wisdom uvinah and understanding (insight, skill), Ruach Spirit (breath, wind) of eitzah counsel u’gevurah and might (strength, greatness), Ruach Spirit (breath, wind) of da’at knowledge (perception) v’yir’at and of the fear (awe, reverence) of HaShem (YHVH: Mercy).”
 
-Yeshayahu (Isaiah) 11:1-2 [Author’s translation]
 
Joshua son of Nun is also said to have been filled with “the spirit of wisdom” (Deut. 34:9). He shares his name with the King Messiah.
 
In addition, it’s worth noting that Bezalel the son of Uri is said to have been given “the Spirit of God, in wisdom, in understanding, in knowledge, and in all manner of workmanship,” in order to craft the sacred elements of the Tent of Meeting (Exodus 31:1-11). This is poignant in the present context because it provides a d’rash (comparative teaching) that says believers in Messiah are gifted with “the spirit of wisdom and revelation” in order to act in accordance with Messiah’s redemptive calling in the application of living worship (Romans 12:1).
 
18 the illumination of the eyes of your heart (core being); that you may know what is the hope of His calling, what are the riches of the judgement of His inheritance in the holy ones (kedoshim-saints), 
 
The Biblical Hebrew לב leiv (heart) is the core being where all elements of person converge. The eyes of the heart (core being) are illuminated by God in Messiah. The Biblical Hebrew עַיִן ayin, eye, also means “spring” and connects sight and undefiled water as a source of life. A spring being an eye in the earth from which מים חיים Mayim Chayiym, living water flows.
 
Another way to translate this might be, “the eye of your understanding be illuminated.” The phrase עין השכל (ayin haskeil) “the eye of understanding” is Rabbinical and is found in numerous Jewish sources [Zohar in Deut. fol. 119. 3. Yetzirah, p. 22. 78. Ed. Rittangel. R. Levi ben Gersom in Gen. fol. 14. 3. & Philo de opificio Dei, p. 15.]
 
The Hebrew עיני הלבבות (ayin halevevot) eyes of the hearts is also used by ancient Jewish writers [Bechinat Olam, p. 260.]
 
This illumination is not an illumination of the seat of emotion (the compartmentalised heart), but of the core being, from which human action proceeds.
 
The illumination of God in Messiah is purposed to reveal the knowledge of the hope of the resurrection and everlasting living already established for the believer in the receipt of being called to His ministry of sacrificial love. [Ref. Rom. 8:25; Php 3:14; Heb. 3:1]
 
The riches of His judgement/Glory is the receipt of right relationship in God by the redeemed saints, holy ones, we who have received His gift of loving redemption through Yeshua’s blood. God Himself is our inheritance! Yeshua is enough! [Ref. Col. 1:12]
 
“The statutes of YHVH the Lord are right, rejoicing the core being (heart);
The commandment of YHVH the Lord is pure, illuminating the eyes (springs);”
 
-Tehillim (Psalms) 19:8
 
“Open my eyes, that I may see
Wondrous things from Your Torah.”
 
-Tehillim (Psalms) 119:18
 
Note that we can’t see “wondrous things from” His Torah unless He opens our eyes.
 
19 and what is the surpassing greatness of His strength toward us who trust, according to the working of the force of His power 
 
The strength of God in Messiah is “toward us who trust/have faith” a gift that is eternally present in the manifestation of His power, a fruit of His present Spirit, the Comforter. Power and the Holy Spirit are intrinsically connected. Yeshua says to some of our ancient religious leaders, “You are in error because you do not comprehend, know, have revelation of the Scriptures or the Power of God!” (Matthew 22:29). Yeshua is revealing Himself as He Who  offers the unity of Word and Power. The Holy Spirit is the Spirit of the Father and the Son [Matthew 10:20 and Romans 8:10-11; Romans 8:9 and Galatians 4:6] poured out and present as both the guarantee and strength of every true believer in Messiah.
 
“Greatness, strength, force and power” are synonyms used in a quadruplet rhythm reflecting Jewish poetry, which uses repetition for emphasis rather than rhyming.
 
“Both riches and honour are from You,
And You reign over all.
In Your hand, power and might;
In Your hand is the power to make great
And to give strength to all.”
 
-1 Chronicles 29:12 [Author’s translation]
 
“Lift up on high your eyes, and behold. Who has created these things? He Who brings out their host by number: He calls them all by name by the meirov multiplication of oniym His generative power, for He is strong in vigour; iysh a man lo not nedar failing.”
 
-Yeshayahu (Isaiah) 40:26 [Author’s translation]
 
20 which He worked in Messiah when He raised Him from the dead and seated Him at His right hand in the heavens, 
 
The resurrection of Messiah establishes the resurrection of all at the last day.
 
With regard to the chronology of events within time the believer’s access to the power of God appears to have a specific place in history. Added to this is the fact that the Lamb is slain before the foundation of the worlds (Rev. 13:8) and that the resurrected Messiah transcends time and space unbound and unlimited, trans-locational.
 
The Father has seated the Son at His right hand in the heavens in a position of dominion over all creation. The right hand is the position of strength and authority in Biblical Hebrew thought. Paul writes using both symbolic language and literal location, but not limited location. Messiah is seated at the right hand of the Father and at the same time is in the midst of two or three believers gathered together (Matt. 18:20). This cannot be understood from a sin affected time trapped paradigm. Part of the transformation of the believer by the renewing of the mind is the transition from time trapped thinking to eternal thinking.
 
“A melody of David;
YHVH The Lord said to Adoniy my Lord,
“Sit at My right hand,
Until I make Your enemies Your stool under Your feet.”


-Tehillim (Psalms) 110:1 [Author’s translation] (Ref. Matt. 22:44; Heb. 1:13)
 
21 far above all origins and power and strength and lordship, and every name that is named, not only in this age but also in that which is to come.
 
Scripture teaches that angelic beings are given authority by God to administer rule over certain elements and entities within creation (Daniel 10:13, 20). The present verse makes clear that Yeshua is given authority in the Father over these angelic rulers.
 
Messiah has authority over all creation. Though He made Himself of no reputation, coming in the likeness of humanity, He is nonetheless Superior to all created things, being God in the beginning (Php 2:6-7; John 1).
 
Yeshua is Ruler, “not only over this present age (sin affected world, time trapped) but also over the age to come (eternity).”
 
This further establishes the fact that in spite of the temporary power that God has allowed Satan to have as “Prince of the air” (Eph. 2:2) in the fallen creation, Yeshua is nonetheless Ruler over Satan and the limited power permitted it (Satan) for a time. Thus, Yeshua rules over all creation now and forever. Therefore, to attribute power to Satan greater than that which it (Satan) has, is to impugn the character and authority of Messiah. The paper thin veil of darkness is soon to be consumed in a furnace of all existing Light.
 
“13 I was watching in the night visions,
And behold, One like the Son of Man,
Coming with the clouds of heaven!
He came to the Ancient of Days,
And they brought Him near before Him.
14 Then to Him was given dominion and glory and a kingdom,
That all peoples, nations, and languages should serve Him.
His dominion is an everlasting dominion,
Which shall not pass away,
And His kingdom the one
Which shall not be destroyed.”
 
-Daniel 7:13-14 NKJV
 
22 And He put all under His foot, and gave Him headship over all the assembly (ecclesia: body of believers), 
 
“A melody of David;
YHVH The Lord said to Adoniy my Lord,
“Sit at My right hand,
Until I make Your enemies Your stool under Your feet.”


-Tehillim (Psalms) 110:1 [Author’s translation] (Ref. Matt. 22:44; Heb. 1:13)
 
“24 Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. 25 For He must reign till He has put all enemies under His feet.”
 
- 1 Corinthians 15:24-25 NKJV
 
“8 You have put everything, individually and collectively in subjection under his feet.” [ Psalm 8:4-6] For in subjecting all things, individually and collectively to Him, He left nothing that is not subject to Him. But now we do not yet see all things individually and collectively subjected to him. 9 But now we do see Him Who was made for a little while lower than the angels /messengers, Yeshua, through His suffering death crowned with glory and honour, splendour, so that by the grace, unmerited favour, practical love of God He might eat death for everyone, individually and collectively.”
 
-Hebrews 2:8-9 [Author’s translation] (Ref. Heb. 10:13)
 
Because all is under Yeshua’s authority, He is specially the Head over the body of believers, the ecclesia.
 
“3 But I want you to know that the head of every man/husband is Messiah, the head of woman/wife is man/a husband, and the head of Messiah is God/The Father. “
 
- 1 Corinthians 11:3 [Author’s translation]
 
“1:24 I now rejoice in my sufferings for you, and fill up in my flesh what is lacking in the afflictions of Christ, for the sake of His body, which is the church,… 2:19 and not holding fast to the Head, from whom all the body, nourished and knit together by joints and ligaments, grows with the increase that is from God.”
 
-Colossians 1:24; 2:19 NKJV
 
In his letter to the Ephesians Paul goes on to compare the body of believers, the ecclesia to a building (2:20-22; 1 Cor. 3:16-17), and a wife (5:25-33; Rev. 19:7-9).
 
23 which is His body, the fullness of the all in all to completion.
 
The ecclesia is one in Yeshua and is therefore part of His body made perfect through His atoning work and the completion of all things existing in all creation, in God.
 
The Greek πλήρωμα pleroma translated “fullness” was used by the Gnostics (ancient equivalent to the modern “new agers”, or esoteric mystery religions) to refer to the sum of the angels or “aeons” that they supposed mediated between God and humanity.
 
Gnosticism was essentially a self-deification philosophy. Gnostics saw secret knowledge as a vehicle for perfecting themselves to a higher plain of existence. Gnosticism minimized the issue of sin as simply a collection of mistakes made to learn from on the path to divinity, teaching that created matter is evil and the spiritual is divine.
 
Paul uses the word πλήρωμα pleroma which they had hijacked, to instead reflect its true application under the authority of Him Who is the Creator of all things. The misuse of something does not define it.
 
Paul goes on to use the Greek πλήρωμα pleroma to express his prayer that the Ephesian body of believers would “know (comprehend and receive) the love of Messiah which surpasses knowledge (intellect)” and that they “may be filled with all the fullness (pleroma) of God.” [Eph. 3:19]
 
It’s interesting to note that some of our Jewish sages interpret Psalms 24:1 to refer to the souls of the righteous, and of the united tribes of Israel. [Zohar in Gen. fol. 50. 2. & in Exod. fol. 21. 2.]
 
“A melody of David. The land is Adonay’s and all that fills it—the world, and those dwelling on it.”
 
-Tehillim (Psalms) 24:1
 
Unlike the Gnostics, Paul teaches that access to the fullness of God is only possible through the blood atoning redemptive work of Yeshua the Messiah, without Whom there is no salvation or perfection.
 
Appendix:
 
Approximate Dating of Associated Texts
 
1 Corinthians  -           53-55 CE (AD)
Romans           -           57 CE (AD)
Ephesians       -           60 CE (AD)
Colossians       -           62 CE (AD)
1 Timothy       -           63-66 CE (AD)
Revelation       -           70 CE (AD)
 
Copyright 2025 Yaakov (Brown) Ben Yehoshua