אָנֹכִי תִכַּנְתִּי עַמּוּדֶיהָ

Ego confirmavi columnas eius

I have strengthened its pillars (Ps. 75:4)

primo describit eos,
secundo, rationem et modum scribendi subdit, ibi hos collaudat apostolus, et cetera.

First, he describes them [the recipients].
Secondly, he gives the reason and circumstances of writing, at “The Apostle praises them.”

From Paul who by God’s decision is apostle of the Messiah Jesus, to the saints (in Ephesus) who are faithful to the Messiah Jesus. Grace and peace to you from God our Father and the Lord Jesus Christ. Blessed is the God and Father of our Lord Jesus Christ!

With the full spiritual blessing of the heavens he has blessed us in Christ. For he chose us in him before the world’s foundation
to be holy and faultless before him in love.
He predesignated us to become his children, through Jesus Christ,
his very own, according to his favorable decision—
to the praise of his glorious grace,

[Read Marcus Barth, on “the Messiah Jesus” (p. 66), on “to be comprehended under one head” (p. 89). ]

1 παῦλος ἀπόστολος Χριστοῦ Ἰησοῦ διὰ θελήματος θεοῦ τοῖς ἁγίοις τοῖς οὖσιν [ἐν ἐφέσῳ] καὶ πιστοῖς ἐν Χριστῷ Ἰησοῦ: 2 χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου Ἰησοῦ Χριστοῦ. 3 εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ, 4 καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ, 5 προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ Ἰησοῦ Χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, 6 εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ

1. Paul, an apostle of Jesus Christ, by the will of God, to all the saints who are at Ephesus and to the faithful in Christ Jesus: 2 Grace be to you and peace, from God our Father and from the Lord Jesus Christ. 3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with spiritual blessings in heavenly places, in Christ, 4 As he chose us in him before the foundation of the world, that we should be holy and unspotted in his sight in charity, 5 Having predestinated us unto the adoption of children through Jesus Christ unto himself, according to the purpose of his will, 6a Unto the praise of the glory of his grace.

Primo ergo ponit salutationem, in qua suum affectum ad eos demonstrat;
secundo narrationem, in qua eos in bonis habitis confirmat, ibi benedictus Deus, etc., usque ad IV cap.;
tertio, exhortationem, in qua eos ad ulteriora bona provocat, a cap. IV usque ad locum illum cap. VI de caetero, fratres, confortamini in domino, etc.;
quarto epistolae conclusionem, in qua eos ad certamen spirituale confortat a loco isto de caetero, usque in finem.

First, the greeting, in which he shows his affection for them.
Secondly, the narrative, in which he strengthens them in good habits (1:3-3:21).
Thirdly, the exhortation, in which he urges them on to greater perfection (4:1-6:9).
Fourthly, the conclusion of the letter, in which he fortifies them for the spiritual combat (6:10-24).

Primo, ratione sumpta ex parte Christi, a quo multa bona adepti sunt, capite isto;
secundo, ratione sumpta ex parte ipsorum, qui de praeterito statu malo, ad bonum praesens translati sunt, cap. II, ibi et vos cum essetis mortui, etc.;
tertio, ratione sumpta ex parte apostoli, cuius ministerio et diligentia in bono statu positi, confirmati sunt, cap. III, ibi huius rei gratia, et cetera.

First, by giving as a reason Christ, from whom they have received so many gifts (Ch. 1).
Secondly, by reason of they themselves who have been transformed from a former evil condition to their present good one (Ch. 2).
Thirdly, because of the Apostle himself, whose ministry and solicitude has confirmed them in their good state (Ch. 3).

quia primo gratias agendo, tangit beneficia generaliter;
secundo, beneficia exhibita ipsis apostolis specialiter, ibi quae superabundavit in nobis, etc.;
tertio, beneficia exhibita ipsis Ephesiis specialiter, ibi in quo et vos cum audivissetis, et cetera.

First, in giving thanks he touches on blessings in a general way.
Secondly, then the blessings given the Apostles in particular (1:8).
Thirdly, finally the blessings especially granted to the Epbesians themselves (1: 13).

Primum benedictionis, in certitudine futurae beatitudinis, ibi benedictus, et cetera.
Secundum electionis, in praeordinata separatione a massa perditionis, ibi sicut elegit nos in ipso, et cetera.
Tertium praedestinationis, in praeordinata associatione cum bonis, scilicet cum filiis adoptionis, ibi qui praedestinavit nos, et cetera.
Quartum gratificationis, in collatione gratiae, ibi in quo gratificavit nos, et cetera.
Quintum redemptionis, in liberatione a poena, id est, a Diaboli servitute, ibi in quo habemus redemptionem, et cetera.
Sextum remissionis in deletione culpae, ibi remissionem peccatorum, et cetera.

First, that of praising [God] in the certainty of future beatitude (1:3).
Secondly, that of being chosen in the foreordained separation from those headed toward destruction: 4).
Thirdly, that of predestination in the foreordained community of the good, namely, of the adopted sons (1:5).
Fourthly, that of becoming pleasing [to God] through the gift of grace : 6b).
Fifthly, that of being redeemed, liberated from the punishment of diabolical slavery : 7a).
Sixthly, that of being pardoned by having sin blotted out (1:7b).

Primo, praeconium, quod debet impendi, ibi benedictus Deus, etc.;
secundo, beneficium, propter quod debet impendi, ibi qui benedixit nos, et cetera.

First, the praise itself which should be rendered, at Blessed be God.
Secondly, the blessing on account of which it should be rendered, at who hath blessed us.

CHAPTER I
LECTURE 2

with which he graced us in the Beloved!
In him we possess freedom, through his blood, and forgiveness of our lapses.
So rich is God’s grace.

ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ ἠγαπημένῳ, 7 ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ,

6b. In which he hath graced us in his beloved Son. 7. In whom we have redemption through his blood, the remission of sins, according to the riches of his grace.

Primo tangit huius beneficii collationem;
secundo ostendit conferendi modum et conditionem, ibi in quo habemus redemptionem, et cetera.

First, he touches on the giving of this blessing.
Secondly, he shows the manner and conditions of its bestowal (1:7).

Quia primo proponit modum ex parte Christi;
secundo ex parte Dei, ibi secundum divitias gratiae eius, et cetera.

First, the part of Christ in the way it is given.
Secondly, the part of God in it, at according to the riches of his grace : 7b).

quia apostolus primo reddit gratiarum actionem, ibi benedictus Deus, etc.;
secundo recitat omnium beneficiorum simul largitionem, ibi qui benedixit nos in omni benedictione spirituali, etc.;
tertio ponit divinorum beneficiorum in speciali apertam expressionem, ibi sicut elegit, et cetera.

First, the Apostle gives thanks in Blessed be the God and Father of our Lord Jesus Christ.
Secondly, he mentions conjointly the bestowal of all blessings in who hath blessed us with spiritual blessings in heavenly places, in Christ.
Thirdly, he gives a clear expression of the divine blessings in particular (v. 4 ff.).

quia primo beneficia distincte exprimit;
secundo ea exponit, ibi qui praedestinavit nos, et cetera.

First, he distinctly formulates the blessings.
Secondly, he interprets them (v. 5).

primo quantum ad electionem;
secundo quantum ad ea quae sequuntur, ibi ut essemus sancti, et cetera.

First, as regards election, in as he chose us in him before the foundation of the world.
Secondly, as regards its consequences, that we should be holy and unspotted in his sight.

CHAPTER I
LECTURE 3

which he lavished on us with perfect wisdom and insight.
God has made known to us the secret of his decision:
– for his favor he first placed on Christ to administer the completion of the ages –
to bring everything together under Christ as head, all in heaven and all on earth.

[Read: Marcus Barth, “Mystery or secret?” (p. 123), “Christ the administrator” (p. 127), “Days of fulfillment” (p. 128).]

8 ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει 9 γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ 10 εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς: ἐν αὐτῷ,

8 Which hath superabounded in us, in all wisdom and prudence, 9 That he might make known unto us the mystery of his will, according to his good pleasure, which he hath purposed in him, 10 In the dispensation of the fulness of times, to re-establish all things in Christ, that are in heaven and on earth, in him.

quia primo proponit beneficia singulariter apostolis collata;
secundo ostendit causam eorum, ibi in quo et nos sorte vocati, et cetera.

First, be proposes the special blessings given the Apostles.
Secondly, he indicates their cause : 11 ).

quantum ad excellentiam sapientiae;
secundo quantum ad specialem revelationem sacramenti absconditi, ibi ut notum faceret, etc.;
tertio exponit quid sit illud sacramentum, ibi secundum beneplacitum, et cetera.

First, as regards the excellence of their wisdom.
Secondly, as regards a unique revelation of the hidden mystery (1:9a).
Thirdly, he suggests what this mystery is (1:9b-10).

CHAPTER I
LECTURE 4

As resolved by him who carries out all things after his will and decision, we [Jews] were first designated and appropriated in the Messiah. We, the first to set our hope upon the Messiah, were to become a praise of God’s glory.
[Read: Marcus Barth on verse 11 (“lot”, p. 92), “Jews and Gentiles” (p. 130).]

11 ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, 12 εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῷ Χριστῷ:

11 In whom we also are called by lot, being predestinated according to the purpose of him who worketh all things according to the counsel of his will; 12 That we may be unto the praise of his glory; we who before hoped in Christ

quia primo proponit gratuitam vocationem;
secundo voluntariam Dei praedestinationem, ibi praedestinati secundum propositum eius, etc.;
tertio utriusque finem, ibi ut simus in laudem gloriae eius, et cetera.

First, the gratuity of the [Apostolic] call.
Secondly, God’s freedom in predestination (1:11b).
Thirdly, what is the end of both [vocation and pre destination] (1: 12).

CHAPTER I
LECTURE 5

You [Gentiles] too are [included] in him. For you have heard the true word, the message that saves you. And after you came to faith you, too, have been sealed with his seal, the promised Holy Spirit. He is the guarantee of what we shall inherit [to vouch] for the liberation of God’s own people, to the praise of his glory.

13 ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 14 ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ.

13 In whom you also, after you had heard the word of truth, the of your salvation, in whom also believing, you were signed with the holy Spirit of promise. 14 Who is the pledge of our inheritance, unto the redemption of acquisition, unto the praise of his glory.

quia primo proponit beneficia eis exhibita;
secundo insinuat affectum suum ex ipsis beneficiis excitatum, ibi propterea et ego audiens, et cetera.

First, he sets down the favors shown them.
Secondly, he describes his feelings aroused by the favors (1:15).

quia primo proponit beneficium praedicationis;
secundo beneficium conversionis ad fidem, ibi in quo et credentes signati estis;
tertio beneficium iustificationis, ibi signati estis, et cetera.

First, the blessing of preaching.
Secondly, the blessing of conversion to the faith (1:13).
Thirdly, the blessing of justification : 13-14).

CHAPTER I
LECTURE 6

Therefore, after hearing of the faithfulness [shown] among you to the Lord Jesus and (of the love) toward all the saints, I, for my part, never cease to give thanks for you. When mentioning you in my prayers [I ask] that the God of our Lord Jesus Christ, the all-glorious Father, give you the Spirit of wisdom and revelation so that you may know him. [I ask] that he illumine the eyes of your hearts so that you may become aware of the hope to which he is calling you, what glorious riches are to be inherited among the saints, and how exceedingly great is his power over us believers.

15 διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθ' ὑμᾶς πίστιν ἐν τῷ κυρίῳ Ἰησοῦ καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους, 16 οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν μνείαν ποιούμενος ἐπὶ τῶν προσευχῶν μου, 17 ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ πατὴρ τῆς δόξης, δώῃ ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ, 18 πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας [ὑμῶν] εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις, 19 καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας

15 Wherefore, I also, hearing of your faith that is in the Lord Jesus and of your love towards all the saints, 16 Cease not to give thanks for you, making commemoration of you in my prayers, 17— That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and of revelation, in the knowledge of him; 18 The eyes of your heart enlightened, that you may know what the hope is of his calling and what are the riches of the glory of his inheritance in the saints, 19a And what is the exceeding greatness of his power towards us, who believe.

quia primo praemittitur bonorum, quae audivit de eis, commemoratio;
secundo de perceptis beneficiis gratiarum debita actio, ibi non cesso gratias agens, etc.;
tertio subditur pro futuris beneficiis eius oratio, ibi memoriam vestri faciens, et cetera.

First, he begins by relating the good reports he has heard concerning them.
Secondly, he gives the thanks due for the blessings they have received : 16a).
Thirdly, he adds a prayer for future blessings (1: 16b-19a).

quia primo proponit quaedam quae eis petit;
secundo exponit ea, ibi in agnitionem eius, etc.;
tertio ostendit exemplar et formam illorum, ibi secundum operationem potentiae, et cetera.

First, he sets down certain ones that he asks for them.
Secondly, he explains these : 17b-19a).
Thirdly, he discloses the exemplar and form of these blessings (1: 19b ff.).

et primo quod pertinet ad donum sapientiae;
secundo quod pertinet ad donum intellectus, ibi ut sciatis, quae sit spes, et cetera.

First, what pertains to the gift of wisdom.
Secondly, what pertains to the gift of understanding (1: 18b).

CHAPTER I
LECTURE 7

For that mighty strength is at work which God exerted in the Messiah when:
He has raised him from the dead.
He has enthroned him at his right hand in the heavens
above every government and authority,
power and dominion, and any title bestowed,
not only in this age but also in the age to come.

[Read Marcus Barth, “Principalities, Powers, and All things” (p. 170).]

19b κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ 20 ἣν ἐνήργησεν ἐν τῷ Χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις 21 ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι:

19b According to the operation of the might of his power, 20 Which he wrought in Christ, raising him up from the dead and setting him on his right hand in the heavenly places, 21 Above all principality and power and virtue and dominion and every name that is named, not only in this world, but also in that which is to come.

quia primo proponit formam exaltationis beneficiorum et donorum in generali;
secundo manifestat eam in speciali, ibi suscitans illum a mortuis, et cetera.

First, he proposes in a general manner the form of our exaltation with its blessings and gifts.
Secondly, he discusses it in detail (1:20b ff.).

Primo quidem secundum quod sunt in prima omnium causa, scilicet in Deo;
secundo vero secundum quod sunt in causis universalibus;
tertio secundum determinationem ad speciales effectus.

First, according as it is present in the First Cause of everything’ God.
Secondly, according as it is in the universal causes.
Thirdly, according to the arrangement of individual causes.

CHAPTER I
LECTURE 8

He put everything under his feet
and appointed him, the head over all, to be head of the Church.
She is his body, full of him
who fills all things totally.

[Read Marcus Barth, “Head, body, and fullness” (p. 183).]

22 καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 23 ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.

22 And he hath subjected all things under his feet and hath made him head over all the church, 23 Which is his body and the fulness of him who is filled all in all.

quia primo agit de Christi potestate respectu totius creaturae;
secundo de eius potestate respectu Ecclesiae, ibi et ipsum dedit, et cetera.

First, he discusses the power of Christ with respect to the whole of creation.
Secondly, then his power in relation to the Church (22b23).

quia primo ponit habitudinem Christi ad Ecclesiam;
secundo habitudinem Ecclesiae ad Christum;
tertio exponit illam habitudinem.

First, be sets down the relation of Christ to the Church.
Secondly, the relation of the Church to Christ (1:23a).
Thirdly, be explains this relationship (1:23b).