The Meaning of Ephesians 1:6 Explained

Ephesians 1:6

KJV: To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

YLT: to the praise of the glory of His grace, in which He did make us accepted in the beloved,

Darby: to the praise of the glory of his grace, wherein he has taken us into favour in the Beloved:

ASV: to the praise of the glory of his grace, which he freely bestowed on us in the Beloved:

KJV Reverse Interlinear

To  the praise  of the glory  of his  grace,  wherein  he hath made  us  accepted  in  the beloved. 

What does Ephesians 1:6 Mean?

Verse Meaning

The ultimate goal of predestination and election is that believers will contribute to the praise of the magnificence of God"s undeserved favor that He has shown toward humankind (cf. Ephesians 1:12; Ephesians 1:14). This grace was "freely bestowed" or "given" in the sense that the elect need do nothing to merit it. It comes to us through Jesus Christ, described here as the Beloved of the Father (cf. Colossians 1:13). Since God loves His Song of Solomon , believers who are in Christ can rejoice that we too are the objects of God"s love.

Context Summary

Ephesians 1:1-14 - Our Riches In Christ
This has been called the "Epistle of In-ness,"because it is so full of the preposition in. Saints are flesh and blood like ourselves, and we may be saints. The word means "set apart." We are in Christ and He is in us, and any goodness we have is due to our giving room and scope to Him to realize His own ideals. To be in the heavenlies, Ephesians 1:3, means to live a spiritual life and to draw our reinforcements from the unseen and eternal world, which is focused in our Lord. We are in Him so far as justification is concerned-that is our standing; and He is in us for sanctification-that is the source of a holy and useful life. The condition of a blessed life is the conscious maintenance of this oneness.
The source of all we are, and have, and hope to be, so far as salvation is concerned, is the will of God for us; but the stream flows to us through our Lord, and the end to which all things are moving is the summing-up of all in Christ. As He was the Alpha, so He will be the Omega. The sealing of the Holy Spirit is of incalculable advantage, because it means that we are stamped with the likeness of Christ and so kept inviolate among all the vicissitudes of life. See Esther 8:8; John 6:27. [source]

Chapter Summary: Ephesians 1

1  After Paul's salutation,
3  and thanksgiving for the Ephesians,
4  he treats of our election,
6  and adoption by grace;
11  which is the true and proper fountain of man's salvation
13  And because the height of this mystery cannot be easily attained unto,
16  he prays that they may come to the full knowledge and possession thereof in Christ

Greek Commentary for Ephesians 1:6

To the praise [εις επαινον]
Note the prepositions in this sentence. [source]
Which [ης]
Genitive case of the relative ην — hēn (cognate accusative with εχαριτωσεν — echaritōsen (he freely bestowed), late verb χαριτοω — charitoō (from χαρις — charis grace), in N.T. attracted to case of antecedent χαριτος — charitos only here and Luke 1:28. In the Beloved (εν τωι ηγαπημενωι — en tōi ēgapēmenōi). Perfect passive participle of αγαπαω — agapaō This phrase nowhere else in the N.T. though in the Apostolic Fathers. [source]
In the Beloved [εν τωι ηγαπημενωι]
Perfect passive participle of αγαπαω — agapaō This phrase nowhere else in the N.T. though in the Apostolic Fathers. [source]
To the praise of the glory of His grace []
The ultimate aim of foreordained. Glory is an attribute of grace: that in which grace grandly and resplendently displays itself. Praise is called forth from the children of God by this divine glory which thus appears in grace. The grace is not merely favor, gift, but it reveals also the divine character. In praising God for what He does, we learn to praise Him for what He is. Glory is another of the ruling words of the epistle, falling into the same category with riches and fullness. The apostle is thrilled with a sense of the plenitude and splendor of the mystery of redemption. [source]
Wherein He hath made us accepted [ἐν ᾗ ἐχαρίτωσεν ἡμᾶς]
The correct reading is ἧς whichreferring to grace. The meaning is not endued us with grace, nor made us worthy of love, but, as Rev., grace - which he freely bestowed. Grace is an act of God, not a state into which He brings us. [source]
The beloved []
Christ. Beloved par excellence. Compare the Son of His love, Colossians 1:13; also Matthew 3:17; Matthew 17:5. [source]

Reverse Greek Commentary Search for Ephesians 1:6

Luke 1:28 Thou that art highly favored [κεχαριτωμένη]
Lit., as Rev. in margin,endued with grace. Only here and Ephesians 1:6. The rendering full of grace, Vulgate, Wyc., and Tynd., is therefore wrong. All the best texts omit blessed art thou among women. [source]
Romans 5:10 We were reconciled to God [καταλλάγημεν τῷ Θεῷ]
The verb means primarily to exchange; and hence to change the relation of hostile parties into a relation of peace; to reconcile. It is used of both mutual and one-sided enmity. In the former case, the context must show on which side is the active enmity. In the Christian sense, the change in the relation of God and man effected through Christ. This involves, 1. A movement of God toward man with a view to break down man's hostility, to commend God's love and holiness to him, and to convince him of the enormity and the consequence of sin. It is God who initiates this movement in the person and work of Jesus Christ. See Romans 5:6, Romans 5:8; 2 Corinthians 5:18, 2 Corinthians 5:19; Ephesians 1:6; 1 John 4:19. Hence the passive form of the verb here: we were made subjects of God's reconciling 1John href="/desk/?q=1jo+1:3&sr=1">1 John 1:3, 1 John 1:7. Thus there is complete reconciliation. See, further, on Romans 3:25, Romans 3:26. -DIVIDER-
-DIVIDER-
[source]

2 Corinthians 1:4 Wherewith [εις το δυνασται ημας παρακαλειν]
Genitive case of the relative attracted to that of the antecedent εις — paraklēseōs The case of the relative here could have been either the accusative ης — hēn with the passive verb retained as in Mark 10:38 or the instrumental παρακλησεως — hēi Either is perfectly good Greek (cf. Ephesians 1:6; Ephesians 4:1). Personal experience of God‘s comfort is necessary before we can pass it on to others. [source]
2 Corinthians 1:4 That we may be able to comfort [eis to dunasthai hēmas parakalein)]
Purpose clause with eis and the articular infinitive with the accusative of general reference, a common idiom. Paul here gives the purpose of affliction in the preacher‘s life, in any Christian‘s life, to qualify him for ministry to others. Otherwise it will be professional and perfunctory. Wherewith (εις το δυνασται ημας παρακαλειν — hēs). Genitive case of the relative attracted to that of the antecedent εις — paraklēseōs The case of the relative here could have been either the accusative ης — hēn with the passive verb retained as in Mark 10:38 or the instrumental παρακλησεως — hēi Either is perfectly good Greek (cf. Ephesians 1:6; Ephesians 4:1). Personal experience of God‘s comfort is necessary before we can pass it on to others. [source]
Ephesians 1:7 Riches []
See on glory, Ephesians 1:6, and Romans 2:4. [source]
Ephesians 1:7 We have []
Or are having. The freely bestowed (Ephesians 1:6) is thus illustrated by experience. The divine purpose is being accomplished in the lives of believers. [source]
Philippians 1:11 Glory and praise of God []
For glory of God, see on Romans 3:23. That God's glory may be both manifested and recognized. Compare Ephesians 1:6. [source]
Revelation 1:6 Glory and dominion [ἡ δόξα καὶ τὸ κράτος]
Rev., correctly, rendering the two articles, “the glory and the dominion.” The articles express universality: all glory; that which everywhere and under every form represents glory and dominion. The verb be (the glory) is not in the text. We may render either as an ascription, be, or as a confession, is. The glory is His. Δόξα glorymeans originally opinion or judgment. In this sense it is not used in Scripture. In the sacred writers always of a good or favorable opinion, and hence praise, honor, glory (Luke 14:10; Hebrews 3:3; 1 Peter 5:4). Applied to physical objects, as light, the heavenly bodies (Acts 22:11; 1 Corinthians 15:40). The visible brightness in manifestations of God (Luke 2:9; Acts 7:55; Luke 9:32; 2 Corinthians 3:7). Magnificence, dignity (Matthew 4:8; Luke 4:6). Divine majesty or perfect excellence, especially in doxologies, either of God or Christ (1 Peter 4:11; Judges 1:25; Revelation 4:9, Revelation 4:11; Matthew 16:27; Mark 10:37; Mark 8:38; Luke 9:26; 2 Corinthians 3:18; 2 Corinthians 4:4). The glory or majesty of divine grace (Ephesians 1:6, Ephesians 1:12, Ephesians 1:14, Ephesians 1:18; 1 Timothy 1:11). The majesty of angels (Luke 9:26; Judges 1:8; 2 Peter 2:10). The glorious condition of Christ after accomplishing His earthly work, and of the redeemed who share His eternal glory (Luke 24:26; John 17:5; Philemon 3:21; 1 Timothy 3:16; Romans 8:18, Romans 8:21; Romans 9:23; 2 Corinthians 4:17; Colossians 1:27).| Trench remarks upon the prominence of the doxological element in the highest worship of the Church as contrasted with the very subordinate place which it often occupies in ours. “We can perhaps make our requests known unto God, and this is well, for it is prayer; but to give glory to God, quite apart from anything to be directly gotten by ourselves in return, this is better, for it is adoration.” Dr. John Brown in his Memoir of his father, one of the very finest biographical sketches in English literature, records a formula used by him in closing his prayers on specially solemn occasions: “And now unto Thee, O Father, Son, and Holy Ghost, the one Jehovah and our God, we would - as is most meet - with the Church on earth and the Church in heaven, ascribe all honor and glory, dominion and majesty, as it was in the beginning, is now, and ever shall be, world without end, Amen” (“Horae Subsecivae”). Compare the doxologies in |1 Peter 4:11|; |Galatians 1:5|; |Revelation 4:9|, |Revelation 4:11|; |Revelation 5:13|; |Revelation 7:12|; |Judges 1:25|; |1 Chronicles 29:11|.|Forever and ever ( εἰς τοὺς αἰῶνας τῶν αἰώνων )|Lit., unto the ages of the ages. For the phrase compare Galatians 1:5; Hebrews 13:21; 1 Peter 4:11. It occurs twelve times in Revelation, but not in John's Gospel or Epistles. It is the formula of eternity.|Amen ( ἀμὴν )|The English word is a transcription of the Greek and of the Hebrew. A verbal adjective, meaning firm, faithful. Hence ὁ ἀμὴν , the Amen, applied to Christ (Revelation 3:14). It passes into an adverbial sense by which something is asserted or confirmed. Thus often used by Christ, verily. John alone uses the double affirmation, verily, verily. See on John 1:51; see on John 10:1.| [source]

What do the individual words in Ephesians 1:6 mean?

to [the] praise of [the] glory of the of grace of Him which He has freely given us in the Beloved [One]
εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῷ Ἠγαπημένῳ

ἔπαινον  [the]  praise 
Parse: Noun, Accusative Masculine Singular
Root: ἔπαινος  
Sense: approbation, commendation, praise.
δόξης  of  [the]  glory 
Parse: Noun, Genitive Feminine Singular
Root: δόξα  
Sense: opinion, judgment, view.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
χάριτος  of  grace 
Parse: Noun, Genitive Feminine Singular
Root: χάρις  
Sense: grace.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐχαρίτωσεν  He  has  freely  given 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: χαριτόω  
Sense: to make graceful.
ἡμᾶς  us 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
Ἠγαπημένῳ  Beloved  [One] 
Parse: Verb, Perfect Participle Middle or Passive, Dative Masculine Singular
Root: ἀγαπάω  
Sense: of persons.