Paul's Epistle to the Ephesians: Studying Word Placement in the Original Greek Text

In his epistle to the Ephesians, Paul shares a message about the grace of God. It is a message Paul shares not only with the Ephesians, but with all the church. This epistle is filled with powerful theological thoughts and messages from the opening salutation. In attempting to understand the message God has delivered through his messenger Paul, it is necessary to closely review the words that the author chose for this passage. Of particular interest in the epistle is the idea in chapter 1, verse 4 that God's grace has been extended to us since before the creation of the world. The idea continues in verse 5 that we were predestined to be adopted by God because of the gift of Jesus Christ. Among the issues in this passage are the words "en agape" which translates as "in love." How these words are used and what actions these words apply to are important in understanding our relationship with God and the actions of God the Creator.
This paper will examine the placement and the translation of those words in relation to verses 4 and 5, which is part of a larger statement being made by Paul in verses 3-14.

The Text

The Greek and New American Standard Bible translations of Ephesians 1:3-6 are attached. The phrase in question is: "just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him in love He predestined us to adoption as sons through Jesus Christ to Himself." The question is to which phrase do the words "en agape" belong: that we would be holy and blameless before Him in love? Or: In love, He predestined us to adoption? A further option would be "just as he chose us ... in love."

The choices present clear differences. At first glance, it would appear that in the first instance above, the love would be on the part of "we," while in the second, the love would be exhibited by "He." By looking at the larger pericope of this passage, one could also argue that in verse four, the "in love" also refers back to He/God, in his action to choose us. Who is loving whom in verses 4 and 5 -- and does it matter?

In the English language, we would look first to the punctuation of the sentence to help unravel this problem. This is far from a perfect solution in this case, however, as the early Greek texts generally do not include punctuation or even a standard system of capitalization. In the United Bible Society's Greek New Testament, three punctuation variants are presented as possible in this passage. In the passage included in the text and supported by eight earlier translations, there is no punctuation after the word "autou" (Him) and there is a "minor" punctuation mark, comma, after the word "agape" (love). In the second possible translation, supported by nine earlier manuscripts, a comma appears after "autou" (Him) and there is no mark after "agape" (love). A third choice, no punctuation after either word, is supported by one earlier manuscript. All of these versions, however, are texts written in 1881 or much later, some as recent as the 1960s. While this does not lessen the value of their scholarship, they can hardly be considered early witnesses to the original text. In addition, these texts give us a statistical dead heat, eight sources against nine, in determining where the punctuation should be placed, if at all, in relation to the words "en agape". Further confusing the matter, the King James editors decided to interpret the "minor" punctuation mark after the words "in love" as a colon, rather than a comma. Clearly, then, the English language punctuation marks in this particular passage are of little help in reaching a sound conclusion.

Beyond the debate over the placement of a "minor" punctuation mark in the text in question, there are no variants presented in this particular passage.

The Setting

The author of the book known as the Epistle to the Ephesians is virtually universally accepted to be the apostle Paul. In verse 1:1, the author identifies himself as Paul and the grammar and vocabulary used in Ephesians matches what scholars generally ascribe as the style of Paul of Tarsus. As mentioned above, the book is generally believed to have been written to the early church in Ephesus, though there is some debate over that issue. If the epistle was not written specifically to the Ephesians, many suggest that the epistle was meant as a type of circular letter, which was sent to one or more churches with the intention that they would read it, perhaps copy it, and then pass it on to the next church down the line. This idea of a circular letter makes sense, given the general themes of the epistle, in which Paul touches on grace in Christ, unity in the body of Christ, and rules for walking in the light that Christ gives us. All of these ideas apply to the church universal, as compared to the letters to the Corinthians, for example, which addresses specific issues, apparently either raised by the Corinthians themselves or other problems the church at Corinth was struggling with at the time.

Who wrote this book and his original intended audience provide important insight into the meaning and placement of our words "en agape."

Paul's focus in much of this epistle is on the love God shows for His people. Though later in this epistle, Paul will instruct the readers on various actions they must do in love, such as husbands loving wives, parents loving children, etc., he begins this section by telling believers that they should strive to "imitate" the actions of God (Eph. 5:1). This imitation is accomplished by loving others. Paul tells us here that love comes from God, through Christ, to his people. In this and other epistles, Paul states clearly that love comes from God.

In his various other epistles, Paul is generally writing to specific groups or to specific issues. In a theory offered first by Anglican Archbishop James Ussher (1581-1656), it is possible that the Ephesians epistle written by Paul included an intentional blank space in the introduction, where the name of a particular church was to be filled in upon its arrival in a particular place or when read aloud to the receiving church. The International Critical Commentary reviews several possible scenarios, including Ussher's, on the likely intended original audience of Ephesians, and concludes that the epistle was most likely written to Gentile converts in a wide region that included, among many other places, Ephesus. It was only a latter written version of that text, with the blank space already filled in with the name of the church in Ephesus, which would come to be included in the canon.

Who Paul was writing to in this instance provides an important clue to the meaning of the phrase in question in verses 4-5. If he is indeed writing to recent converts, it would make sense that Paul would stress that actions taken by God are done in love. Paul, as well as another prolific New Testament author, John, continually stresses the theme that God is love.

Looking at the placement of the verse numbers provides little assistance here in determining the meaning of the phrases in review. The placement of the words "in love" in the text long predate the use of the modern chapter and verse system, developed in the 13th Century by Robert Stephanus, a Parisian book printer.

According to the article, "Chapters and Verses -- Late Comers" by Daniel P. Fuller, the breaks in verses are often of little use in critical reading of the Bible:
"The verses sometimes coincide with a single sentence, and sometimes they include several sentences; sometimes a single sentence is divided into two verses, with the result that the reader is led to consider the second verse while forgetting the point of view of the first verse. Especially objectionable is the way in which words introducing a direct quotation sometimes belong to the preceding verse and sometimes to the verse in which the quotation is found."

Word consideration

Before considering what meaning we can derive from a pericope that includes the words "in love," we must first understand the words themselves. According to GreekBibleStudy.org, the word "agape" appears for the first time in ancient writings in the New Testament. Later writers would use this word to apply to the special "divinity" love that only God can posses, as compared to, for example, "eros," which refers to a more physical, sexual love. The website defines agape as "denotes the love which springs from admiration and veneration, and which chooses its object with decision of will, and devotes a self-denying and compassionate devotion to it. Love in its fullest conceivable form."

It is interesting to note that while the word is used 119 times in the New Testament, it only appears seven times in writing other than those attributed to Paul or to John (assuming that the Epistle to the Hebrews was not written by either apostle.) We can surmise from this statistic that both Paul and John place special emphasis on the agape/love relationship that God has with His people.

Exposition

While the words in question are part of a larger periscope, verses 3-14, the passage of verses 4-5 are of special consideration. Each phrase in those verses is considered below:

Just as he chose us in Him: The question is simple, why did God choose whom he chose? The answer to this question alone could easily fill a volume. Simply put, God chose His people out of love -- and to fulfill a promise made to Abraham long ago. Considering the placement of the words "in love," it would seem logical that God's decision to choose us was a decision that must have been made utilizing love and grace, otherwise, why would God have chosen a fallen people?

Before the foundation of the world: This phrase strongly connects us to the creation story offered not only in Genesis 1, but the version told in John 1, as well. The salvation of man is clearly no afterthought on God's part. It was part of his grand scheme from even before the beginning. This line also points to the "en agape" action of God, the selection of God's people for himself, the election which has been made as a decision by God alone. As theologian John Calvin observed in his Biblical commentaries, the timing of this action proves that it was made freely by God, in love: what had mankind done before the foundation of the world to earn selection?!

That we would be holy and blameless before Him (in love): We are chosen by God and then expected to respond by acting as a light unto others in his world. We do not attempt to act holy and blameless to earn salvation, because we in fact cannot earn our salvation, that would be done for us by the sacrifice and victory of Christ. It is beyond our power to be holy and blameless. Only through the actions of God the father, the sacrifice of the Son and the strength of the Holy Spirit can we be made holy. While we may act in love, our efforts to love do not make us holy, at least not by God's standards. We respond to God with love, because he has first shown love to us. Calvin comments that he believes the words (in love) belong with this phrase, "as denoting that the perfection of believers consists in love, not that God requires love alone, but that it is an evidence of the fear of God and of obedience to the whole law."

(In love) He predestined us: Aligned with the idea that God's plan was in place even before the foundation of the world, we must ask ourselves again, how was his plan created? If in fact God is love, than any plan that he creates can only be conceived of in love. God predestined us for a reason and that reason must be love.

To adoption as sons: In this, all of the action and decision-making is determined by God himself. We are selected, pre-destined, to become sons of God and to share in the bounty of his love.

Through Jesus Christ: The salvation and selection of man is accomplished through the sacrifice and action of Jesus Christ.

To Himself: God has selected us to be part of His plan, to populate His kingdom.

According to the kind intention of His will: All these actions are part of God's plan, predestined since before the foundation of the world.

Theological Motifs

According to Markus Barth, writing in the Anchor Bible commentary, it is possible that "in love" could refer to either verse four or the beginning of verse 5. By including the words at the end of the thought in verse 4: "it qualifies the whole preceding affirmation." In 1:4 either God's act of election, or the holy and blameless appearance of those chosen by God, or both are qualified "in love." If the phrase is connected to verse 5 "love" would determine God's act only, rather than its effect upon man.

Indeed it is more than just God's action that is taken in love; we see that the effect upon man is to cause man to love God and, at least attempt, to love one another. God's love does not exist in a vacuum but impacts and affects the world of man. Paul adds the words "in love" at the end of the phrase in verse four to show that the decision of God to select man is a gift given to all mankind. This was particularly important in a letter written to Gentile converts to the new faith. This theme is clear in theologian Adam Clarke's comments on this section of Ephesians:

"The Jews considered themselves an elect or chosen people, and wished to monopolize the whole of the Divine love and beneficence. The apostle here shows that God had the Gentiles as much in the contemplation of his mercy and goodness as he had the Jews; and the blessings of the Gospel, now so freely dispensed to them, were the proof that God had thus chosen them, and that his end in giving them the Gospel was the same which he had in view by giving the law to the Jews, viz. that they might be holy and without blame before him."

In his "Commentary on the Bible," Clarke highlights another central theme of Paul's ministry: that Christ's message is for all people, not just for the Jews. God selected His chosen: who are they? That is for God to know. Paul clearly believes that God's chosen people is a group that includes far more than just the Jews of 1st Century Palestine. God's love, Paul indicates here, extends to all and has done so since before the foundation of the world.

Conclusions

Upon my initial consideration of the Eph. 1:4-5 passages and the larger pericope of Eph. 1:3-14, it had been my intent to make an argument that the words "in love" better aligned themselves with the thoughts of verse 5. It is clear that verses 4-5 and really verses 3-14 make up one collective message to the church, the theological ideas and concepts included in these verses are so deep and so rich, that each phrase and, in many cases, each word needs to be closely examined. Verses 4 and 5 clearly are meant to be considered as part of one message. There are nuances within the 34 Greek words that make up these two verses which require close and deep reflection.

It is my conclusion after my own brief study that the English translators of most Bible versions correctly placed the words "in love" at the conclusion of verse four. Further, I agree with the decision of the editors of the UBS Greek New Testament to place a comma after "en agape" to indicate that these words are part of the preceding idea. The words "in love" simply must describe all the actions of God taken before the foundation of the world. All God's actions are thus based on love, based on the knowledge here that even before the beginning of time, God was acting in love.

The editors of the New Revised Standard Version of the Bible decided to translate verses 4 and 5 in a different manner, moving the words "in love" to a different location resulting in a somewhat different meaning. "(Verse 4) even as he chose us in him before the foundation of the world, that we should be holy and blameless before him (verse 5) He destined us in love to be his sons through Jesus Christ, according to the purpose of his will." The RSV and many other English versions, including the King James and NIV, carry a more traditional translation and include the words "in love" at the end of verse four.

The NRSV translation would seem to shift the idea of what is being done in love away from the ideas presented above by Calvin and others. I do not believe it would be wrong to assign the act of love to God in relation to his predestining of his chosen ones, but the NRSV translation seems to limit the actions committed by God to this predestining alone and does not include the resulting actions by man to attempt to reflect God's love back to Him and then to each other.

The central theme of my Christian ministry and outreach to others is that we must love each other. This message can be heard clearly particularly in the writings of Paul and John.

Without loving each other, we cannot truly love God. I attempt to live by this directive and attempt, to the best of my limited ability, to model my behavior on this idea. I do not believe it is always necessary to verbally preach the Gospel. In fact, I believe the Gospel is generally best initially delivered by means other than preaching to the unbeliever or seeker. We best first give witness to the love and glory of God by loving each other. What is it that would first make a person be willing to consider the Scriptures and an active church life? I believe it is by experiencing the love of a Christian who loves others without hope for personal gain or benefit. This is not to say by any means that Scripture and Bible study are not important. The Scripture clearly points us to God and helps us to better understand his wishes for us. Preaching and in-depth Bible study should best come a bit later, as a new believer matures in his or her faith.

To consider that God's love is so immense, so all encompassing that it existed even before the foundation of the world, even before the events of Genesis 1 and John 1, only serve to strengthen my belief in the importance of this love. In the Ephesians passage reviewed here, it now seems clear to me that Paul was telling us that all of God's actions are a form of His unending love. We should then respond to him in love. Paul informs us later in Ephesians many of the ways we should show love, such as loving our parents, etc.

Given the awesome facts found in the first few verses of the epistle, in which God loved us even before Creation itself, how can we react otherwise, but to love God by loving each other?

Bibliography

Abbott, T.K. "The International Critical Commentary: Epistles to the Ephesians and to the Colossians." T&T Clark. Edinburgh. 1956

Barth, Markus "The Anchor Bible: Ephesians 1-3." Doubleday & Co. New York. 1974.

Calvin, John. "Calvin's Commentaries" (1999 edition). Baker Books. Grand Rapids, MI. 1999

Clarke, Adam (Ralph Earle, compiler). "Adam Clark's Commentary on the Bible." Nelson Reference. Nashville, TN. 1997

Findlay, G.G. "The Expositors' Bible: The Epistle to the Ephesians." Hodder & Stoughton. New York. 1953

Fuller, Daniel P. "Chapters and Verses -- Late Comers" on-line article. Fuller Theological Seminary. Pasadena, Calif. (No date given.)

"GreekBibleStudy.org" On-line web site

"Greek New Testament." United Bible Societies. Stuttgart, Germany. 1975.

Various Authors, "The Interpreter's Bible." Volume X. Abingdon Press, Nashville, 1953

*-In addition, the following English translations of the Bible were consulted: King James Authorized Version, New American Standard Bible, New International Version, New Revised Standard Version, and Revised Standard Version.