Ephesians 1:4

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The Grammatical and Theological Implications of ἐν αὐτῷ in Ephesians 1:4

This exegetical study of The Grammatical and Theological Implications of ἐν αὐτῷ in Ephesians 1:4 is based on a b-greek discussion from August 8, 2006. The initial query concerned the interpretation of the phrase “in Him” within Ephesians 1:4, specifically its grammatical attachment and semantic meaning. The inquirer, a self-learner of Biblical Greek, identified three potential syntactic connections for ἐν αὐτῷ: modifying the verb “He chose us,” modifying the temporal phrase “before the foundation of the world,” or modifying the subsequent purpose clause “that we would be holy and blameless.”

The central exegetical issue is the precise referent and function of the prepositional phrase ἐν αὐτῷ. Its placement in the Greek text allows for several interpretations, which in turn carry significant theological implications regarding the nature of divine election, the role of Christ in predestination, and the ultimate purpose of believers’ calling. Further complexity arises from the repetition of the pronoun ἡμᾶς and the function of the infinitive clause εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους.

Greek text (Nestle 1904)

καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ

Key differences with SBLGNT (2010):

• For Ephesians 1:4, the SBLGNT (2010) text is identical to the Nestle 1904 edition.

Textual Criticism (NA28) and Lexical Notes (KITTEL, BDAG)

The NA28 critical apparatus for Ephesians 1:4 records a few minor variants, though none significantly alter the core meaning. Notably, some manuscripts (e.g., P⁴⁶, B, 1739*) omit the preposition ἐν before ἀγάπῃ at the end of the verse, reading simply ἀγάπῃ. More pertinent to the discussion of ἐν αὐτῷ, two manuscripts (Φ and Γ, both 9th century) present the reading ἑαυτῷ instead of αὐτῷ. This variant, while not widely adopted, suggests an ancient understanding that the pronoun could be interpreted reflexively, implying “for himself” or “by himself,” thereby emphasizing God’s self-directed purpose in election. This specific variant was noted by one participant in the discussion as a potential rationale for taking ἐν αὐτῷ as “for himself,” aligning with the middle voice of ἐξελέξατο.

Lexically, the key terms provide significant insight:

• ἐκλέγομαι (aorist middle indicative: ἐξελέξατο): According to BDAG, this verb means “to pick out, choose, select.” In the middle voice, as here, it often carries a nuance of “choosing for oneself” or “choosing with a view to one’s own advantage/purpose” (cf. KITTEL, *TDNT* II, 473-476). This reinforces the idea that God’s choice is self-referential or for his own glory.
• ἐν: This preposition (BDAG, KITTEL *TDNT* II, 537-543) takes the dative case and is highly versatile. Its primary meanings include “in,” “within,” “among,” “by means of,” “in the sphere of,” or “in connection with.” In contexts involving persons, it often signifies close association, instrumentality, or the sphere in which an action occurs. The discussion explores its potential as a locative of sphere, an instrumental force, or even a dative of interest.
• αὐτῷ: This is the dative singular masculine pronoun. It typically means “him” or “it.” However, as noted by Robertson (*A Grammar of the Greek New Testament*, pp. 680-691), αὐτός can retain a reflexive force, especially when reinforcing the middle voice of a verb, thereby implying “himself” or “for himself.” The textual variant ἑαυτῷ explicitly supports a reflexive interpretation, while even αὐτῷ can carry this sense depending on context.
• εἶναι: The infinitive “to be.” Its function in a sentence can be diverse, ranging from expressing purpose, result, or even serving as an epexegetical (explanatory) complement to a preceding verb. A.T. Robertson (pp. 541-542) refers to such infinitives as “Infinitive as Final Dative,” expressing purpose. The discussion also highlights the grammatical influence of LXX passages (e.g., Deut 14:2), where ἐκλέγομαι is followed by an infinitive with a repeated direct object, signifying the *purpose* or *intended state* of the chosen.
• ἡμᾶς: The accusative plural pronoun, “us.” Its repetition, first as the direct object of ἐξελέξατο and then as the subject of the infinitive εἶναι, suggests emphasis or clarification of the intended state of those chosen.

Translation Variants with Grammatical & Rhetorical Analysis

The grammatical structure of Ephesians 1:4, particularly the placement of ἐν αὐτῷ, allows for several nuanced interpretations, each with distinct theological implications. The participants in the discussion explored these possibilities:

1. ἐν αὐτῷ modifying ἐξελέξατο (“He chose us in Him”)

Grammatically, this is the most straightforward and frequently adopted understanding. The prepositional phrase ἐν αὐτῷ directly modifies the main verb ἐξελέξατο, indicating the sphere or context of the election. Rhetorically, this emphasizes that divine election occurs in union with Christ. Christ is not merely the object of God’s choice for us but the very medium or sphere within which this eternal decision takes place. This aligns with the broader Pauline theology of “in Christ” (**ἐν Χριστῷ**), which permeates Ephesians (e.g., 1:3, 1:6, 1:7, 1:9). Thus, our election is inseparable from our relationship to Christ.

2. ἐν αὐτῷ modifying πρὸ καταβολῆς κόσμου (“in Him before the foundation of the world”)

This option connects ἐν αὐτῷ to the temporal phrase, suggesting that the “being in Him” occurred prior to creation. While semantically plausible in a broader theological sense (e.g., Christ’s pre-existence), participants largely dismissed this on syntactic grounds, citing the unnatural distance between the prepositional phrase and the temporal adverbial clause it would modify. Such a construction would be rhetorically awkward and grammatically strained within the flow of the sentence, potentially suggesting that humanity pre-existed in Christ, which is not the common theological understanding of this passage.

3. ἐν αὐτῷ modifying εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους (“that we would be (in Him) holy and blameless”)

This interpretation connects ἐν αὐτῷ to the infinitive clause, indicating that the state of being holy and blameless is realized “in Him.” While a valid theological concept (sanctification in Christ), syntactically, the distance between ἐν αὐτῷ and the infinitive clause is considerable, making this a less natural grammatical connection than linking it to the primary verb. The phrase εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους itself is widely understood as expressing the *purpose* or *result* of the election, rather than simply a state described by ἐν αὐτῷ.

4. ἐν αὐτῷ as “for Himself” (Dative of Interest/Advantage)

Several participants suggested that ἐν αὐτῷ could carry a reflexive force, meaning “for Himself” or “for His own purpose/advantage.” This is supported by the middle voice of ἐξελέξατο (“He chose for Himself”) and the observation that αὐτῷ can sometimes retain a reflexive nuance, especially reinforced by the middle voice or by the textual variant ἑαυτῷ. This reading emphasizes God’s sovereign initiative and self-directed purpose in election, aligning with the idea that election is ultimately for God’s glory and good pleasure (cf. Eph 1:5, 9, 11).

Function of the εἶναι Clause: Purpose/Result

The clause εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ (that we should be holy and blameless before Him in love) is overwhelmingly interpreted by grammarians (e.g., Robertson) and commentators as a purpose or result clause, often termed an “infinitive of purpose.” The repetition of ἡμᾶς (us) before ἁγίους (holy) emphasizes the direct object of the infinitive, highlighting *who* is to attain this state. One scholar supported this by drawing parallels to LXX usage (e.g., Deuteronomy 14:2), where ἐκλέγομαι is followed by an infinitive with a repeated direct object, clearly indicating the intended state or purpose of those chosen. This suggests that the election is not merely a choice *of* us, but a choice *for us to be* holy and blameless.

Conclusions and Translation Suggestions

Based on the grammatical analysis and the insights from the b-greek discussion, the phrase ἐν αὐτῷ primarily modifies ἐξελέξατο. The most compelling interpretations integrate the sphere of Christ’s person with the divine purpose. The function of the εἶναι clause is clearly one of purpose or intended result.

Here are three suggested translations, emphasizing different aspects:

1. “just as he chose us in Christ before the foundation of the world, that we might be holy and blameless before him in love.”
   This translation prioritizes Christ as the sphere or context of election, emphasizing our incorporation into him.
2. “just as he chose us through him before the foundation of the world, for us to be holy and blameless before him in love.”
   This option highlights Christ’s instrumental role in the divine election, without which the choice would not be effective.
3. “just as he chose us for himself before the foundation of the world, that we might be holy and blameless before him in love.”
   This rendering emphasizes the reflexive nuance of ἐξελέξατο and the potential dative of interest in ἐν αὐτῷ, stressing God’s self-directed purpose in election.

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