The main feature of the opening to Paul’s letter to the Ephesians is praise. Verses 3–14 are described by commentators as a thanksgiving, a eulogy, a hymn of praise or an extended blessing (a berakah in Hebrew, declaration of blessing, such as found in Psalm 103). The tone is exuberantly thankful and the content is theologically rich. As such, it represents a model for sung worship in the gathered church. In this study, we’ll explore the variety of ways in which Eph 1:3–14 informs and models how we might praise God in corporate song.
Observing the structure of the passage, we note the prominence given to each person of the Trinity. There is specific mention of “God our Father” (v. 2), “the God and Father” of Jesus (v. 3); Jesus/Jesus Christ/Christ (vv. 2, 3, 5, 6 ‘the Beloved One’, 10, 12); and the Holy Spirit (vv. 13–14). The qualities of God’s triune character particularly emphasized in this passage are: his sovereign election of a people who are made holy through redemption, adoption, and sealing with the Spirit (vv.5, 7, 13–14); God’s gracious initiative in this plan for salvation (vv. 4, 6, 7); and God’s love as the motivator of his actions (vv.4–5). Paul highlights in turn God the Father as sovereign over salvation history (vv. 4, 5, 10, 11), Christ as agent of redemption (v.7), and the Spirit as eschatological seal in this rich passage (vv.13–14). The trinitarian nature of Paul’s hymn of praise should encourage us to sing songs to Father, Son and Spirit – celebrating their comprehensive work that secures salvation, not neglecting any person of the Trinity as the object of our worship.
The hymn of praise also incorporates clear statements of God’s saving actions. Verse 7 particularly specifies, “In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace.” In an age when some songwriters shy away from the language of sin, sacrifice and slavery, we must remember that Christ’s work of salvation is presented throughout the New Testament using these very images to underline the depths of our need and the high cost of securing our salvation. We praise God for these spiritual blessings that are priceless indeed.
The timeframe encompassed by Paul’s hymn of praise stretches from “before the foundation of the world” (v.4), through our present experience of being sealed by the Spirit (v.14), to the final consummation of God’s reconciling work, when in “the fullness of time, [God will] gather up all things in [Christ], things in heaven and things on earth” (v.10 NRSV). It is therefore right and proper to celebrate in song God’s saving acts: past, present and future. It is edifying to rest in our salvation already secured, while looking forward with hope to the still future goal of final redemption. Songs that retell the story of salvation history are an indispensable part of our repertoire.
Corporate worship is also an anticipation of the final “gathering up” of all things in Christ (v.10, ‘bring everything together’ CSB, ‘to unite’ ESV).
With all wisdom and insight 9 he has made known to us the mystery of his will, according to his good pleasure that he set forth in Christ, 10 as a plan for the fullness of time, to gather up all things in him, things in heaven and things on earth. (NRSV)
Assembling (bringing or gathering together) around the gospel of Jesus Christ is both the means by which God’s mission continues and also a result of gospel proclamation by scattered Christians. Our songs can both edify believers and evangelise not-yet believers simultaneously, as they declare the truths of the gospel and invite personal response.
Paul’s hymn is marked by intimate language. The loving choice of God (v.4), to adopt us as his children (v.5), to “lavish” grace on us (vv.7–8), his good pleasure to make known to us the mystery of his will (vv.8–9), and the individual marking of each believer with the seal of the Holy Spirit as a pledge (vv.13–14). To be intimately known and loved by God in this way calls forth songs of thanks and love in response. Indeed, we see in the passage following the opening hymn, that theological truth should lead to heart-enlightenment and confident trust in God’s power:
“I pray that the eyes of your heart may be enlightened so that you may know what is the hope of his calling, what is the wealth of his glorious inheritance in the saints, and what is the immeasurable greatness of his power toward us who believe” (vv.18–19 CSB).
There are echoes of Old Testament passages in Eph 1:3–14 that highlight the intended global nature of Christian worship. Words from Eph 1 like blessing (v.3), praise, glory (vv.6, 12, 14), good pleasure (v.9), inheritance (vv.11, 14) and salvation (v.13) are clustered in the account of David’s prayer on bringing the ark into the tabernacle in 1 Chronicles 16 (especially vv.23–33, which parallels Psalm 96). A major theme in these Old Testament texts is God’s sovereignty over the gods of the nations, God’s victory over idols, that inspires God’s people to strength and joy (1 Chr 16:16–27), and the exhortation to “Sing to the LORD, all the earth. Tell of his salvation from day to day. Declare his glory among the nations, his marvellous works among all the peoples.” (1 Chr 16:23–24//Ps 96:1–3). In the light of these scriptural echoes, Ephesians 1’s refrain that believers are to “live to the praise of his glory” (Eph 1:6, 12, 14) implies a missional role for believers. God has chosen, predestined, redeemed, adopted and sealed us so that we might live praising God’s glory in our words and deeds – and this lived-out praise should invite members from all nations to acknowledge and praise God. We sing God’s praise in thankfulness that we are beneficiaries of his glorious work of salvation, and we sing God’s praise as a declaration and invitation to those who have not yet responded by hearing and believing “the word of truth, the gospel of your salvation” (v.13). Ephesians 1 beautifully and comprehensively grounds our sung worship in gospel truths that are the heartbeat of history.
Mark Simon is a parish minister at St Luke’s Anglican Church, Vermont, and New Testament Lecturer and Researcher at Ridley College. He is the author of Living to the Praise of God’s Glory: A Missional Reading of Ephesians (Wipf and Stock, 2021).