Ephesians 5:5

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An Exegetical Study of Ephesians 5:5: The Kingdom of Christ and God

This exegetical study of ‘Ephesians 5:5: The Kingdom of Christ and God’ is based on a b-greek discussion from October 13th, 2013. The initial inquiry focused on the unusual phrase ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ, noting that while “the Kingdom of God” is a common New Testament phrase, “the Kingdom of Christ and God” is significantly less frequent, prompting a question about its occurrence elsewhere.

The main exegetical issue concerns the precise theological implications of the genitive construction τοῦ Χριστοῦ καὶ θεοῦ in relation to τῇ βασιλείᾳ. Specifically, it invites scrutiny into the nature of Christ’s relationship with God, whether implying co-regency, a shared divine sovereignty, or even a direct identification of Christ as God within the context of the eschatological kingdom. The rarity of this specific phrasing in the New Testament makes a careful textual, grammatical, and lexical analysis imperative to ascertain its intended meaning and theological weight within the Pauline corpus.

τοῦτο γὰρ ⸀ἴστε γινώσκοντες ὅτι πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ⸀ὅ ἐστιν εἰδωλολάτρης, οὐκ ἔχει κληρονομίαν ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ. (Greek text as presented in discussion, generally reflective of early editions like Nestle 1904)

Key differences with SBLGNT (2010):

• The SBLGNT (2010) edition of Ephesians 5:5 presents the same Greek wording but omits the critical apparatus sigla (⸀) found in some earlier editions, which typically denote variant readings. In this specific verse, the underlying Greek words are identical.

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

Textual Criticism (NA28): An examination of Ephesians 5:5 in the Novum Testamentum Graece (NA28) reveals no textual variants for the crucial phrase τοῦ Χριστοῦ καὶ θεοῦ. This indicates an exceptionally strong and undisputed textual tradition for this specific wording. The absence of manuscript variation underscores the early and widespread acceptance of this phrase within the New Testament textual stream, suggesting it was the original reading and not a later scribal emendation or addition. This stability provides a solid foundation for grammatical and theological inquiry.

Lexical Notes (KITTEL, BDAG):

• BDAG (Bauer, Danker, Arndt, Gingrich):
  • βασιλεία (kingdom, reign, royal power): In this context, it denotes the domain or realm over which Christ and God rule. BDAG highlights its eschatological dimension as God’s saving activity culminating in the establishment of a divine commonwealth.
  • Χριστός (Christ, Messiah): Beyond its titular meaning, its juxtaposition with θεός in a single genitive construction implies a unique and exalted status, aligning with discussions of Christ’s divine identity and co-sovereignty.
  • θεός (God): Refers to the supreme divine being. The conjunction with Χριστός is central to the theological weight of the verse.
  • The construction τοῦ Χριστοῦ καὶ θεοῦ, with a single definite article governing both nouns connected by καὶ, is particularly significant. While not an absolute rule, this grammatical pattern (often associated with Granville Sharp’s rule) strongly suggests a close association, if not a shared identity, between the two nouns, especially when referring to possession or attribution. In this context, it points to a singular kingdom jointly possessed by Christ and God.
  • πᾶς πόρνος ἢ ἀκάθαρτος ἢ πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης (every fornicator or impure person or coveter, who is an idolater): BDAG emphasizes that πλεονέκτης (coveter) is directly equated with εἰδωλολάτρης (idolater), underscoring the spiritual nature of covetousness as a misdirection of worship away from God. This linkage defines the type of individuals excluded from this divine kingdom.
• KITTEL (Theological Dictionary of the New Testament):
  • Χριστός (Vol. IX, p. 493ff.): Kittel traces the theological development of Χριστός, noting its progression from a title to a proper name, and ultimately a designation of divine status. Its appearance in Eph 5:5 in direct conjunction with θεός in a singular kingdom construction is critical for Pauline Christology, where Christ is often presented in a position of authority and divinity alongside God the Father. This phrasing bolsters arguments for Christ’s divine co-regency or even his identification as God.
  • θεός (Vol. III, p. 65ff.): Kittel’s entry on θεός would elaborate on the concept of God’s sovereignty and the nature of His kingdom. The phrase βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ, by explicitly including Christ, speaks to the early Christian understanding of the divine kingdom’s expansion to include the resurrected and exalted Christ as its co-ruler and, by implication, its divine nature. The shared kingdom highlights the unity of God’s redemptive plan through Christ.

Translation Variants with Grammatical & Rhetorical Analysis

The core of the exegetical challenge in Ephesians 5:5 lies in the phrase ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ. Its grammatical structure and theological implications invite nuanced translation.

Grammatical Analysis:

• ἐν τῇ βασιλείᾳ: “in the kingdom,” indicating the sphere of belonging or inheritance.
• τοῦ Χριστοῦ καὶ θεοῦ: This is a genitive construction (possessive genitive) modifying βασιλείᾳ. The crucial feature is the single definite article τοῦ preceding Χριστοῦ, which then connects to θεοῦ via καὶ.
  • This construction (article + Noun₁ + καὶ + Noun₂) can signify several relationships:
    1. Identical Referents (Granville Sharp’s Rule): If strictly applied, especially to personal nouns, it implies that Noun₁ and Noun₂ refer to the *same* person. In this case, it would mean “the kingdom of Him who is Christ and God,” directly equating Christ with God. While the rule’s strict application to “God” as a generic term is debated, the strong grammatical link is undeniable.
    2. Joint Possession/Unified Concept: The single article can indicate that the two nouns, while potentially distinct persons, function as a *single conceptual unit* or are *joint possessors* of the kingdom. This would mean a kingdom that belongs both to Christ and to God, emphasizing a unified reign rather than two separate kingdoms.
    3. Elliptical Article: Less likely here, but sometimes the article is understood as implicitly repeated, meaning “the kingdom of Christ and (the kingdom of) God.” However, the explicit omission of a second article strongly leans against this separation.

Rhetorical Analysis:

• The unusual and singular phrasing τῆς βασιλείας τοῦ Χριστοῦ καὶ θεοῦ serves to elevate Christ to a position of ultimate authority and shared sovereignty with God. This is a powerful Christological statement within the broader context of Ephesians, which often highlights Christ’s cosmic headship and divine prerogatives (e.g., Eph 1:20-23).
• By explicitly linking Christ and God in the possession of the kingdom, Paul underscores the unified nature of divine rule and the essential role of Christ in the eschatological reality of God’s reign. This would have significant implications for the early Christian community, affirming Christ’s divinity and his integral role in salvation and judgment.
• The solemn declaration that “no fornicator, or impure person, or coveter (who is an idolater) has any inheritance” in *this* unified kingdom powerfully reinforces the ethical demands of Christian living, contrasting the darkness of the old life with the light of the new life in Christ, lived in anticipation of this divine inheritance.

Conclusions and Translation Suggestions

The textual integrity and grammatical construction of Ephesians 5:5’s phrase ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ underscore a profound theological statement regarding Christ’s identity and his relationship with God in the context of the divine kingdom. The absence of textual variants solidifies its authenticity, while the single article governing both Χριστοῦ and θεοῦ points strongly toward a unified and shared sovereignty, if not direct identity. This challenges believers to live a life worthy of this glorious, holy, and singular kingdom.

Here are three suggested translations for ἐν τῇ βασιλείᾳ τοῦ Χριστοῦ καὶ θεοῦ, each with an italic explanation of its particular nuance:

1. “in the kingdom of Christ, even God.” This translation applies a strong interpretation of the grammatical construction, suggesting an identity or apposition where Christ is presented as God, directly connecting the kingdom’s ownership to Christ’s divine nature.
2. “in the kingdom of the Christ and God.” This rendering emphasizes a single, unified kingdom belonging jointly to two distinct but intimately linked persons, Christ and God, thereby highlighting shared sovereignty and a singular divine reign.
3. “in the kingdom of Christ and of God.” While less grammatically precise due to the single article, this translation maintains the idea of a shared kingdom but allows for a clearer distinction between Christ and God, viewing them as two separate entities who collectively possess or preside over the same kingdom.

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