Unto Good Works

Background

Ephesians 2:8-10 is widely misused and misunderstood, mainly because Ephesians as a whole has lost its historical and contextual background. Early writers reasoned some aspects of the epistle incorrectly and that snow balled into a lot of confusion, invented doctrines, and deception. The letter is deep in scope, but it is understandable, it is pretty straight-forward with no deception at all. With human reason it became somewhat confusing, enough so that the churches fragmented. The Holy Spirit wasn't trying to confuse anyone by the letter. Men become confused based upon their own inner bias. We really shouldn't write about scripture because it is in God's purest form, anytime man writes about scripture he never makes it as plain as the scripture itself, but clarifying false doctrines is necessary when we are presented with clear cases of error.

 Doctrines such as infant baptism, the papacy, antisemitism, and various other dogmas can be refuted with Ephesians. It is my prayer to clarify and not confuse people further. As this paper unfolds you will see how much the epistle can clarify many topics.

 The epistle is teaching from a backdrop of the creation of Israel (created in Christ Jesus unto good works ch.2:10). This creation wasn't speaking of the church only but of Israel and its remnant before the church, and the remnants' role in salvation.  All of the Old Testament prophets could be included in these works. The Apostles could be included. By expanding the scope of 2:10 to include Israel and the remnant we see a fuller picture of Paul's intent. He wasn't teaching Augustine or Calvin, but the opposite of both really. They don't have much in common with the actual letter, and a lot of their writings were without much support.

Consider all of the teachings on grace that were developed from one verse, ten words being turned into books and libraries of information that never really solved any issues. In catholic teaching there are two types of grace, but branches of grace stemming from those two. 

The forming of the Jewish nation goes back to Genesis when all the pre-nation children of Israel were born. All 12 children of Israel were born close to three hundred years before the law of Moses. Thus, the choice to use them for various spiritual purposes was made well before the works of the law were given. The "election" was unto good works but not of works, not emanating from works. God made the choice before the nation was formed. The we in 2:10 is the Jewish remnant, this is logical. 2:10 uses the pronoun we, 2:11 uses the pronoun ye, so vs 10 isn't necessarily including the Ephesians.

Romans 9 uses the same formula as I am using, in the birth of Jacob and Esau election occurred before birth, so no works were part of the election of Jacob. Keep in mind election is apart from works, but many started using election for salvation, which misinterprets some sections of scripture. Don't confuse election and salvation. They aren't always the same, nor the same people. Election of Israel gave God a nation to work through, Christ himself came through Israel, but election of Israel included the lost of Israel. All those circumcised were born into the family without choice or works. Some were lost through sin. Election did not guarantee salvation.

Matthew 23:37

O Jerusalem, Jerusalem, [thou] that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under [her] wings, and ye would not! 

Romans 10:3

For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. 

When you realize the "elect" nation was mostly lost due to ignorance and sin, you realize election meant the way for salvation to come, not that all elect are saved. Even the reserved remnant was brought to salvation through election, through the nation producing Christ and other men of grace.

Now extend this history to Ephesus, the nation of Israel was a means whereby the Ephesians would be saved, if the nation bringing them salvation was elected without works, their own salvation was an extension of election without works. No nation could boast, since without the election of Israel and its reserved remnant, salvation wouldn't have been extended to anyone.

Romans 9:11

(For [the children] being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth;) 

Election pertained to Jacob and later the name Israel. Not all of Israel would be saved in Christ. So, we shouldn't confuse the two. "Not of works" often pertains to election and not salvation. In Ephesians and Romans 9 it is proper to use it for the election of Israel. Grace produces election, so grace often refers to Israel. 

The grace of Ephesians 2:8-9 is primarily a reference to the election of Israel, many have expanded this grace into many grace doctrines, but that was not the intent of the Holy Spirit. Men's explanations of grace were confusing.

Ephesians 2:8

For by grace are ye saved through the faith; and that not of yourselves: [it is] the gift of God: 

Ephesians 2:9

Not of works, lest any man should boast 

Grace can allude to election, then salvation becomes an extension of election. The point is the Ephesians didn't produce the Gospel, it was lived by Christ and brought to them by Israel. They could not boast just as Israel couldn't boast, all salvation points back to the election of Israel which was not of works. 

That is why the plural pronouns mentioned above are used, they show separation between Israel and the gentile believers. The gentiles came to know Christ through the Jewish disciples. This is true in Ephesians 1:13, where Paul uses "ye also", showing the previous verses were speaking of the Jewish remnant and not the Ephesians. This is important. We in 1:12 is the Jewish first fruits. Ye is the Ephesians.

Ephesians 1:12

That we should be to the praise of his glory, who first trusted in Christ. 

Ephesians 1:13

In whom ye also [trusted,] after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 

The creation of Israel is important in the letter, as all the pronouns separate the remnant from the Ephesian church. Predestination and election pertain to the Jewish remnant, as in Romans 11:5. 

"Whom he foreknew...According to the election of Grace".

Though God foreknew all the saved nations, there are verses speaking of the Jews only. Romans 11:1-5 is speaking of the Jewish remnant; Ephesians seems to speak of the remnant like Romans does. 

Romans 11:2

God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, 

The nation of Israel was predestined from the beginning to carry out God's work and purpose. The Jewish nation had a spiritual purpose in revealing sin, and the Jewish remnant from that nation had a purpose as well, teaching Christ. Ephesians is Paul speaking to the Gentile church as a Jew and as part of the remnant, with an historical perspective that explains some aspects of theology like election and predestination. Ephesians isn't written as a history book; however, it simply draws upon history for theological purposes. The history is the Old Testament.

Paul's history showed the Jews being saved first, and salvation through the Jews. Their predestination and election came before the works of the law; it wasn't based upon complete obedience to the law. It came through the gift of knowledge.

Matthew 13:11

He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. 

Knowledge of the mysteries was a gift to the remnant of Israel, this knowledge was then shared with the Ephesians and other gentiles, as a gift through the Apostle's teaching. The word "given" in Matt. 13:11 is the same as gift in Eph.2"8-10. The gift of knowledge of mysteries, which others could not know on their own by human reason. The Apostles were granted this gift as seen in Ephesian 1.

Ephesians 1:9

Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 

"Made known" is past tense, but the gentiles were still in the process of receiving this knowledge, v. 9 speaks of the remnant, the Apostles.

Salvation required obedience to aspects of faith and love, but the reason for extending the promise of salvation did not start with obedience, nor did it complete by obedience without grace. The word grace can be translated participation. God must participate with us for salvation to be completed. It isn't of ourselves or solely by us.

 Predestination, election, and salvation were all set in motion before works of the law existed. There were good works in the world after creation and before the law, but Israel, the remnant, and the church were predestined before creation and before human works existed. Predestination was granted apart from works, and salvation required grace beyond our works as God participated with his own wisdom and power and authority. God's participation started before time and will continue throughout the ages. God's participation/grace came in many forms and works. Creation, giving the word, the faith, revelation, election, the cross, forgiveness, the hope through the resurrection, and countless others.

Ephesians 2:8

For by grace are ye saved through faith; and that not of yourselves: [it is] the gift of God: 

The gift of God seems to be "the faith", given through the Jewish first fruits to the Jewish and gentile Ephesians. Grace is greater than just giving us knowledge, but the faith is in view here. Grace isn't giving each person individual revelation, but a small group receiving revelations for all men.

Ephesians 3:5

Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 

Ephesians 3:9

And to make all [men] see what [is] the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 

Through restricting revelation to a few, he was giving knowledge to all. God wasn't showing favoratism, and all men were predestined to have the right to this knowledge as revelation was fulfilled.

Salvation Of The Jews

Jesus mentions salvation was of the Jews in John 4, when he spoke to the woman at the well. Moses was Jewish, the prophets were Jewish, Christ was Jewish, all the Apostles were Jewish, and the evangelists were at least half Jewish. Grace did not imply devoid of human participation, since the Jews were part of mankind. It would be through human works that salvation would be manifest and processed.

John 4:22

Ye worship ye know not what: we know what we worship: for salvation is of the Jews. 

Jesus makes the case salvation is predestined to come of the Jews, out of that nation the Christ and other chosen men would be born, they would be Christ's agents to teach salvation to the world. The Ephesian letter defines this predestination more openly, though most of the epistles have similar teaching, Ephesians is direct about it. Ephesians 1-3 and Colossians 1 are close to identical in information.

Colossians 1:25

Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; 

Colossians 1:26

[Even] the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: 

The Jewish first fruit was enlightening the gentiles of the mysteries of the kingdom. Ephesians 1 follows the parable of John 10 and the prayer of Jesus in John 17 concerning the Apostles. In both the gentiles would receive the faith and be part of the body of Christ.

1. There was a previously predestined work. Jesus finished his phase of teaching the disciples. Jesus has other works but this phase was being completed. 17:4

2. They were kept by Jesus. 17:12

3. They would be kept by the Father. 17:15

4. They would be glorified as Jesus was glorified. Eph. 1:12 "to the praise of his glory" 17:22

5. They would be one as a unified Jew and Gentile church. 17:20-21  Eph. 2:16

John 10, John 17, and Ephesians are inter-related in scope.

John 10:29

My Father, which gave [them] me, is greater than all; and no [man] is able to pluck [them] out of my Father's hand. 

The word "gave" is the same root word "given" in Matt. 13, and "gift" in Ephesians 2:8-10. In this respect Jesus depended upon the Father for grace, the gift of the Apostles who were chosen. If the Father gave them then no man could ungive them. Satan was powerless in this respect. Satan could attack but never succeed. Satan could not prevent the word of salvation from reaching man-kind. The Apostle's work would be finished as Christ's work of teaching the Apostles was finished.

Since Christ's work of teaching was concluded there would not be new revelations decades or centuries in the future. The necessary knowledge for salvation was given to the Apostles and then confirmed by the Holy Spirit. The revelations to Paul were about Christ's life and teaching, so not new material.

2 Peter 1:1

Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: 

the faith came through Jesus and was finished, the world simply awaited being told in some countries.

2 Peter 1:3

According as his divine power hath given unto us all things that [pertain] unto life and godliness, through the knowledge of him that hath called us to glory and virtue: 

This is the knowledge originating in Christ. The word knowledge here means to recognize something and be familiar with it. It is previously delivered and recognized. As in Logos in II Thessalonians 2:15, it is something known and recognized. Luke 1:1-4 uses logos in this way, something known and taught and recognized by Luke, which he then puts into writing.

There were plenty of people living who could discredit any of the written Gospels if they deviated from reality and what was said and done. The written matched the oral perfectly or deviations would be challenged. 

The church councils were not necessary in confirming the word, since this verification by witness was sufficient, and the miracles of the Apostles confirmed the word. Apostles miracles confirmed the word as miracles accompanied their work. Paul worked miracles in Ephesus and Mark and Luke worked with Peter and Paul. Any writers not confirmed with Apostolic miracles would be discredited. Church councils were not really needed to do this. The word was confirmed way before councils took up the question. Except in the gnostic world. Those with questions were not connected to the church proper.

There were friends and enemies who could speak up, but no one did? Catholics grew based upon the idea that some oral traditions were not recorded in scripture, but these have no real verifiable support. Mostly hearsay. Not proveable. Many clearly fakes.

The written word was the oral teaching previously recognized. It means known, not unknown future revelations.

John 10 is a depiction of the sheep (Jewish Disciples) who had been given to Jesus for his work. He would lead them and send them forth. Some reason it speaks of them being scattered before the cross, and perhaps in Acts 8:1-4, but this isn't the case. Satan had no power to take them since they continued to ponder all Jesus said. Though Baptists use John10 for eternal security of all Christians, it is being used of the apostles, Christ's immediate flock as they witness the arrest and trial. They were predestined and completely protected. Satan couldn't take them as a group. Plus, at different times in history Christians were scattered. John 10 shows the sheep as already given, thus current disciples and not future gentiles.

The scattering in John 10 is hypothetical, if Jesus were a hireling he would run, and the sheep would be attacked and eventually devoured. Jesus didn't run, proving he was the owner of the sheep. He stood and gave his life for the sheep. Satan could claim they were all sinners and provide an analogy before God that he should allow the wolf to devour them, but with Christ's death there was no legal basis for Satan to destroy them. With a living owner and no legal basis for judgment, the wolf would not have the power to keep the sheep scattered for destruction. There are several examples of Christ's protection; Saul of Tarsus breathed threats, but Jesus intervened to save the flock. Throughout Acts Jesus witnesses attacks but Jesus is alive to intervene and control the outcome. There were times the flock was attacked and scattered, but it was for a different purpose than judgment. It provided a reason to spread the flock greater distances. Scattering strangers guarantees intermixing with unbelievers.

1 Peter 1:1

Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, 

John 10 mentions that all hearing Christ can be saved, as a second point, but the sheep in the parable are the early Jewish disciples. All who hear Christ's voice have the right to eternal life, but not all are predestined as the apostles were. All mankind would be required to hear and believe the Gospel, without the same predestined work of joining Jew and Gentile.

 There are parts of John 10 revealing the sheep are the pre-gentile disciples. They were also not the pre-incarnation groups like the Sadducees or Pharisees or Essenes, or any existing group. Christ's disciples were formed separate from such groups. The disciples came from many backgrounds, not one group was the core. Christ taught them as he saw the kingdom, not as any known group. The closest group would be the disciples of John, even then we see evidence of Jesus baptizing and calling others to the work.

John 10:8

All that ever came before me are thieves and robbers: but the sheep did not hear them. 

Pre-Christ false messiahs were excluded. The sheep did not and would not hear them. His sheep were living in the thieves and robbers period, but did not follow them.

John 10:16

And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, [and] one shepherd. 

The other sheep are the gentiles, showing that the sheep earlier mentioned are Christ's Jewish disciples. The gentiles were not called at this point. Jesus had in mind the Jewish church as the sheep.  This is good evidence Jesus represented his current disciples as the sheep in his parable, other false Christs had appeared, but they did not follow them, they followed Christ. The sheep were those still in the generation of the thieves and robbers. They could be physically taken but not plucked from God's hand. They were the chosen and predestined. John 10 looks forward to the joining of Jew and gentile under one shepherd, as described in Ephesians.

John 10:16

And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, [and] one shepherd. 

Ephesians 1:22

And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church, 

Not Universal Authority

Christ being the One Shepherd universally makes a doctrinal difference, though local Bishops were called shepherds, they only had power locally. Christ was the one shepherd with universal authority in the church. This is one of the false misrepresentation of Catholics. The Bishops do not have collective control over the body. Thus, the calling of church councils lacked universal authority. Even Acts 15 which is called a church council by most theologians only used local Bishops/Elders. They were not called from all over to participate. Only the Apostles and Jerusalem Elders had authority in the process.

Catholics used Acts 21 to decide it was ok to extend the Law of Moses into the gentile world. Catholics it seems were the original Judaisers, Acts 21 was not a precedent for gentile adherence to the law or a precedent that all traditions of the law were approved for gentile churches. Priesthood, instruments, temple like basilicas, alters, etc, were from Judaism.  Extending Passover to the gentiles through Easter was opposite from what James said.

Acts 21:25

As touching the Gentiles which believe, we have written [and] concluded that they observe no such thing, save only that they keep themselves from [things] offered to idols, and from blood, and from strangled, and from fornication. 

The Jews kept the law as Jews, but did not take worship like the Lord's Supper into the temple, it was house to house. They also did not bring Levitical worship from the temple into their house meeting, this would clearly violate the law. They were zealous for the law and would not violate it in this way.

Realize keeping the law was not a universal Christian practice, but Catholics made some practices universal and law. The law was not introduced into church services, in this way, the church and Judaism were kept distinct. 

Jewish Christians kept Passover, but not Easter. One example was the Apostle John keeping Passover, the early writing inserted easter for Passover, the original said Passover. Based upon this insertion gentiles turned to using John as a precedent for Jewish practices.

Bishops decided to reverse what James said to Paul and changed gentile worship to include traditions from the law. They had no such authority to make such a precedent. 

It is true Matthew 18 shows the church exercising authority, but this too was local in scope, it settled a local dispute, not universal questions. Wherever two or three are gathered together "in my name", shows Christ had a previously decided law or directive they were acting upon, they were not making law. This is a big point. Catholic churches were formed based upon the universal control of Bishops, but this was misguided. In this sense the church is not catholic by any means. Jesus in Matthew 18 only gave the authority to shun or withdraw from, they could not make either party give up their rights in the dispute. "Let him be to you as a heathen and tax collector". The church was not forced to accept both parties but could not take property or arrest parties.

James 4:12

There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? 

Universal authority is only in Christ, with Bishops given the right to shepherd and protect, but not to destroy. The millions killed at the command of bishops were simply murders. They had no authority to destroy. The parable of the wheat and tares said to let the good and bad grow together, lest you accidentally destroy the good. Bishops do not have the foresight to surgically remove the bad. The Catholic Bishops were proud and disobedient murderers, they will bear their sin.

John 10 has another conversation at the feast of dedication, Jesus and the Pharisees revert back to the first conversation and the parable, speaking of the Jewish disciples. Jesus tells the Pharisees they are not his sheep, and then lets them know no one has power to take the sheep. They believed they could kill Jesus, in their view the true messiah would be saved from death, a view of their reasoning from Psalms 22 and Wisdom of Solomon. It was a false view. Nevertheless, they believed the Apostles would be scattered upon Christ's death, which temporarily happened and without the resurrection would have been permanent.

"no man can pluck them out of God's hand"

Though it is true God can protect who he chooses, nor can the saved be taken by force from God, this is speaking of those who were eyewitnesses, who heard the literal voice of Christ. "my sheep hear my voice", the apostles were connected well enough to the teaching of Jesus to know the thieves, robbers, and imposters. Satan can't take the saved by force, but he can use deception and trickery. Thus, Jesus and the Apostles constantly warned against deception.

Ephesians has many misunderstood doctrines from predestination, election, salvation, and quickening. All these doctrines can be affected by how we view the letter. Catholics and Protestants both taught error from the letter. Catholics from Chrysostom and Augustine taught that Eph. 1:1-12 referenced the entire church, creating a need to develop confusing theories about grace and predestination. They were the confused. 

Predestination and being chosen was speaking of the body of apostles and prophets. It isn't universal predestination as Catholics or Calvinists teach. It isn't individual for all Christians. The grace depicted in the Ephesian letter is the grace given Jewish disciples so they could teach the world. "By grace are you being saved", this grace was the past and ongoing works of Christ and the Jewish church to save all mankind. We all partake of the effects of their grace.

Romans 11:5

Even so then at this present time also there is a remnant according to the election of grace. 

God had reserved for himself 7000 men, "reserved" showing "election" and predestination of the Jewish remnant.

The election of the remnant and the grace bestowed upon them is very much in view. Israel was disobedient, but the remnant never bowed to a false God or teacher. They were chosen for the work.

Catholics argued infant baptism matches Ephesians 2:8, since babies have done no work, but that doesn't match the wording. That is human analysis and reason as introduced by Satan, the grace in the letter is of converts.

Ephesians 1:13

In whom ye also [trusted,] after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise, 

Grace worked through belief and believers were the sealed, not unbelieving babies. Catholic theory was just that, just the interjection of deception.

The seed-line of Christ including Israel were created "unto good works", not just Christians after Christ, as reformers taught. All humans are created for good works. Some denominations taught we have good works because Jesus saved us and the Holy Spirit regenerates us, but the Ephesian letter has good works before man's salvation. The facts are, preaching preceded belief, and preaching is a good work. Jesus preached. The entire seed line was created unto good works. Noah was a preacher and Abraham was a teacher, all of the seed-line was active in such works, including the prophets. Grace empowered their works as it still does in our lives. 

Ephesians is opposite from the reformer's theology in many respects. Neither Catholic nor reformer got things right. Throughout the ages men practiced good works, without being perfect, while being weak. Original sin leading to depravity was not an accurate depiction of truth. Original sin was a false theory. Grace can overcome weakness without a sinful cause. Man was created without all the glories of God, we are not omnipresent nor omniscient by creation. We are weak in comparison to God, but we can do good without special grace beyond creation, simply by being created with this ability we do good. We did not lose godlike powers in the sin of Adam since Adam never had them, but he was created to do good. 

Thus, Grace goes beyond creation in helping us see the spiritual, revelation concerning Christ gave man the ability to see, that blindness had no sinful cause but was deliberate on God's part. Revelation overcame our weakness. Thus, grace and revelation toward the Jews helped all.

We aren't born with original sin. Our nature isn't a sin nature at birth. We are born with desire which is our nature. Desire is not always sinful, since God desires all men to be saved. There are many examples where desire can be good. Desire also leads to sin, such as Adam and Eve desiring the fruit. They saw and reasoned it was good for food, they weighed what God and Satan said about the situation, thus desire coupled with reason brought forth sin. Man is born with desire like wanting mother's milk and desiring mom's warmth, but such desire isn't sin, that was by God's design. Sex isn't sin. Eating isn't sin. When desire meets law and reason, then we can sin. As we grow in reason sin becomes available to us.

Paul said he was alive once without the law, so man isn't born dead, we must die spiritually through desire, reason, and law. We are by nature children of wrath because of our minds, which give us reason, so that sin nature isn't mature at birth, people must grow in reason before sin is possible.

Romans 2:27

And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? 

We see from this verse the uncircumcised can fulfill the law, at least parts of it in doing good. Thus, Jew and gentile could keep law and also break law. Man wasn't totally depraved. We by nature can do good. We can also reason ourselves out of doing good. So, Paul explains in Ephesians 2,

Ephesians 2:2

Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience: 

They were dead in trespasses and sins because they heeded the spirit that works in disobedient children. Mankind listens to Satan and the ideas he introduced into the world. Our nature, where we listen and reason is the nature bringing sin. We must realize the term flesh includes our mind and its reasoning powers. We are heart, soul, mind, and strength; through this combination we eventually sin. We become disobedient. 

Just realize the seed-line of Christ, Israel with its Apostles, were created unto good works. Ch.2:10. Once you realize some verses speak of Israel and the men of Israel who would be the apostles and prophets, the letter makes more sense and all controversies clear up.

Verses 1-12 are speaking of the Jews, the Apostles specifically, since the word Apostle is an early antecedent in the letter, and if we miss that point the letter will be misunderstood. Paul refers to himself as "an Apostle", not just to highlight Christ sent him, but to show he is writing from an Apostles standpoint, just as any other apostle would. All apostles received spiritual gifts. He represents a body of men who sit together and were raised together. This is proven from ch. 3 where Paul mentions the same revelations the entire group of Apostles received,  the mystery mentioned in 1:9. Ch1 and ch 3 mention the same men, the apostles and prophets of the Jewish church, they received the mystery.

Ephesians 1:9

Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 

Ephesians 3:3

How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 

Writing "afore" in ch 3 could mean what he wrote earlier in the letter, in ch. 1, where he mentions the mystery made known. So, it appears ch1:1-12 is referencing Paul and the other gifted apostles and prophets. The we and us is that body who were chosen and predestined for this work. The entire church wasn't chosen and predestined to receive the mystery by personal revelation, only apostles and prophets were. Thus, in chapter 2 Paul sums it up by saying the Church was built upon Christ, and the foundation of the Apostles and prophets.

Ephesians 2:20

And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner [stone; ] 

Predestination isn't referencing salvation, but the work of explaining salvation to the world, and building the spiritual temple, the church. The same can be said of being chosen in him, they were chosen to carry out Christ's mission. "In him" or "in Christ" are terms that can cover Christ's work from before time to today. Chosen in Christ means they would be a predestined work in Christ's realm.

They received wisdom and prudence Eph. 1:8, meaning verbal inerrancy. The word "prudence" has to do with speech that is perfectly mature. It perfectly describes the spiritual in a world that doesn't see the spiritual applications. Meaning verbal expression and grammar were articulate. The Spirit took that of the mind and articulated it into words. This is one place where Catholicism falls apart, Apostles had divine help in articulating salvation, so church fathers or councils would regress from their prudence, they would confuse more and articulate less. Even the gentile churches would have prophets Eph. 1:18, whereas the councils weren't prophets. That gift passed eventually.

The catholic church tried to insinuate the inerrancy of the apostles wasn't sufficient in explaining the mystery, and they started explanations in very fallible frameworks, based upon their own pride. They were not the true church because they never fully accepted their work.

"they went out from us but were not of us"

In English it is possible to think Paul uses v 1-12 for all Christians, but he is speaking of what God did for the Jews. He has v4 chosen us (the Jews remnant or specifically apostles) in him from the foundation of the world. You must realize "us" and "we" could speak of the Jewish church or the entire church in the letter. Since he uses references describing the Jews, we can define who he means. The Jewish first fruits. We don't have to simply guess.

The word "us" may not speak of the party you are talking with. It can separate the speaker from the listener. The us from the ye. Using us and ye is common in the letter, they are segregated so we know they are different parties.  So, when Paul uses "us" or "we" he means the Jews, not the Jewish Christians and gentile Christians together. V12 is one verse we know looks back to the earlier church, those who first trusted. From this we know the pronouns we and us refer to the Jewish believers, the very first. The Apostles and Prophets.

Ephesians 1:12

That we should be to the praise of his glory, who first trusted in Christ. 

This "we" is the Jewish remnant. So, all other "we" and "us" in the letter are probably the Jewish remnant as well, it is logical, anyway.

V3, V4, V5, V6, V7, V8, V9, V11, V12 all have plural pronouns and are clearly speaking of the Jews who first accepted the Gospel, not the Ephesian Christians, so we have a reason to think the same about other verses with the pronouns. CH2:6, 10 both have the pronouns pointing to the disciples, which changes their typical meaning.

The apostles would be the ones sitting in heavenly places. The word places could mean realm, the word places isn't in the Greek, so realm is an alternate possibility. The apostles were given heavenly insight into what to write. Their understanding was spiritually delivered.

The Jewish nation and apostles were unto good works. They practiced good works before salvation in Christ was revealed to the world as a whole. As mentioned above, men from Noah to the apostles practiced good works before the Cross. 70 were sent in the Gospels who show their works openly.

Paul is not saying the Ephesians do not have some of these blessings, he is making sure everyone knows the remnant of Israel who had these blessings trusted in Christ. Judaizers who claimed salvation through the keeping of the law couldn't deal with his method of presentation. Those forgiven in blood trusted in Christ for salvation. Throughout the letter Paul describes the remnant as holy and blameless, workers of good works. He simply admits the remnant were Godly workers of Good. Paul said he kept the law blameless, we know men like Peter were strict having never eaten with gentiles. The rich ruler said he kept the commandments blameless from his youth. This doesn't mean sinless, but functionally complete in following Judaism. All of these men had good works.

Paul forces everyone to realize the holiest doers of good in the world, they needed Jesus and his blood for forgiveness. The apostles needed Christ's blood. They could only be predestined and chosen because The Father knew Christ would die for them.

Paul does not deny Israel's good works as would some, Catholics or Protestants. Augustine to Calvin to Arminius; all argued incorrectly. Paul did not teach total depravity. Paul did not teach any points of Calvinism really. Paul didn't teach Catholic theories. Notice the predestined Jews in 1:7 received forgiveness through the blood, this could signal limited atonement with predestination, except he then mentions gentiles and Christ's blood later in the letter. The letter destroys Calvinism in all its forms. Atonement and redemption is needed by the remnant, but not limited to the remnant. Later in Ephesians Paul declares the purpose of choosing the apostles was so "all could see the fellowship of the mystery". There was no predestined intent to select some for salvation and leave out others, God wanted all to see.

Ephesians 3:9

And to make all [men] see what [is] the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 

He doesn't say they are no longer God's chosen. The remnant was chosen, those waiting on the Christ to be his apostles were chosen before time. They were predestined to receive the mystery. Yet, many Catholic teachers wanted to divide the Jew from the Church. John Chrysostom Archbishop of Constantinople wrote commentary on Ephesians with the misguided idea of showing the church received spiritual blessings while the Jew received only physical blessings through the law. His description of Eph. 1:3 is reflective of his belief, it isn't accurate.

Ephesians 1:3

Blessed [be] the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly [places] in Christ: 

Chrysostom aimed to show the church had spiritual blessing vs Jewish physical, when that wasn't Paul's actual intent. He was showing the Jewish remnant received these blessings. Thus, the church was made of the Jewish faithful. The gentiles could not be separated from its Jewish first fruits. The gentiles would never be seen as the origin of Christianity and cities like Ephesus, Rome, or Antioch would not be superior. Paul's letter reflects this succinctly, Chrysostoms view wasn't wholly accurate.

Chrystom made other mistakes as well. He accurately said saints in v.1 meant men with wives, their children, their slaves, but failed to mention "those faithful" was tied to the word "saint". The letter was written to those possessing faith. He also mentions the word saint originally applied to the secular Christian, but by his day that had changed. Just like the references to household baptism in Acts it stipulates an age of faith and obedience. 

Observe that he calls saints, men with wives, and children, and domestics. For that these are they whom he calls by this name is plain from the end of the Epistle, as, when he says, Wives, be in subjection unto your own husbands. Ephesians 5:22 And again, Children, obey your parents: Ephesians 6:1 and, Servants, be obedient to your masters. Ephesians 6:5 Think how great is the indolence that possesses us now, how rare is anything like virtue now and how great the abundance of virtuous men must have been then, when even secular men could be called saints and faithful. 

Ephesians 1:1

Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: 

Paul wasn't promoting infants in household baptisms. The children were of an age to obey their parents. Ephesians 6:1 shows children old enough to obey could be considered saints and part of the faithful. Just as in Luke 18:16-17, the word translated child and infant means one being instructed. Not physical infants but spiritual infants. The word is tied to the education of children and denotes social position without a strict view toward age. 

Chrysostom wrote his homily with a slant toward Catholic theory. Gentile supremacy and infant baptism, but he was incorrect on both points. Keep in mind Augustine relied upon Chrysostom in some of his debates. If Chrysostom was wrong Augustine would be wrong. Infant baptism came from an incorrect use of households in Ephesians where they ignored or didn't see the effects of the wording obey and faithful. Luke 18:16-17 was then mistranslated to intentionally imply an infant age vs one being instructed who is in a lower rank than the teacher.

Paul was not promoting infant baptism or gentile supremacy at all. His work disproves the Papacy.

Ephesians 3:5

Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 

The Jewish nation produced the first revelations. The phrase "sons of men" is a reference to nations as a whole, men without revelation. The Jews were the first. He doesn't lie and say they got good works after being saved, as do many. Paul never diminishes Israel's good works. He admits they trusted in Christ while being the holiest people on earth.

Verses 3-12 lists the blessings on these Jewish first fruits, apostles and whoever else he has in mind, The Gentiles had many of the same blessings without all, and these are separated by timing since Jewish workers received all first, these were given first before Gentiles. These blessings are complete. It is all spiritual blessings. Keep in mind not all ages of Christians would share these gifts. Prophecy and tongues would cease.

Ephesians 1:3-12 are the gifted first-fruits who would receive the mystery.

3)Blessed [be] the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly [places] in Christ: 

4)According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 

5)Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, (The apostles would produce children, thus unto the adoption of children)

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

7)In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 

8)Wherein he hath abounded toward us in all wisdom and prudence; 

9)Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 

That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; [even] in him:  (Something requiring the above blessings and the following)

11)In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will: 

12)That we should be to the praise of his glory, who first trusted in Christ. 

All of these are blessings upon the Jewish first fruits, in order all may be gathered together into one. These blessings fulfill a purpose. They were given before the gathering together in one could be accomplished. The Apostles were endowed with every spiritual blessing available to fulfill this purpose. This is openly stated.

This isn't the Ephesians because Paul prayed they would be further enlightened later in ch1. 

Ephesians 1:17

That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: 

Ephesians 1:18

The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 

They didn't fully know the mystery of his will, not fully. That is why the letter is written, to furthur enlighten the Ephesians. Plus, the blessings were given to the remnant to furthur join the church into one, not because it was one completely already in practice. The Ephesians were not listed in these blessings in v1-12.

Ephesians 1:4

According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love 

The Ephesians were not the ones chosen for the work. The Jewish remnant was chosen and predestined, not individually since the pronouns are plural. The group of first fruit was predestined and likely some like the apostles. v4 shows Jews were required to be holy and blameless.

When you realize Paul's purpose is to separate verses speaking to each party, so that verses speaking of Jews and grace can then be applied to gentiles. Verses like

Ephesians 1:7

In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 

This "we" is speaking of the Jewish church, so an easy application, if Jews needed the blood of Christ and they were ordained works and holiness, gentiles would realize their need for Christ. The Jews were redeemed. No nation was holy enough without Christ's blood to redeem them. The gentiles need Christ, too, but this verse is the Jews. Later in chapter two, the gentiles are mentioned with the blood. Acts 20:28 says the entire church is purchased with Christ's blood, this spoken to Ephesian Elders.

Ephesians 2:13

But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 

The phrase "in Christ Jesus" isn't talking about the Church age only, but all of Christ's economy in creating the world, and creating Israel, sending disciples, and saving man. "In Christ Jesus" embraces any official action bringing about Christ's purpose. The blood ending the law so that Gentiles can be joined with Jew without animosity.

Ephesians 1 starts by talking about the predestination and choosing of those who would first love Christ, the Jews.  Predestination is generally about God choosing Israel. It also speaks of those in heavenly places, the Apostles.

Ephesians 2:6

And hath raised [us] up together, and made [us] sit together in heavenly [places] in Christ Jesus: 

Predestination was under God's authority, he predestined who he wanted, such as Paul who was chosen from the womb. Yet, this was a group of men.

Galatians 1:15

But when it pleased God, who separated me from my mother's womb, and called [me] by his grace, 

Predestination was the choice to use the Jewish remnant, select believers and the apostles as a conduit for salvation toward all men. Unto adoption shows the Jews chosen for the work would also themselves be adopted. This flows into chapter two where Ephesians 2:8-10 speaks of salvation but also speaks of Jewish law and the works. Not all Jews were predestined unto adoption, only the believing remnant.

Ephesians 2:8 lists "grace" and "the faith", this is a reference to chapters 1 and chapter 3, where grace was bestowed on the remnant so that the faith is produced by revelation. "That not of yourselves" is saying the Gentiles did not produce the faith, it was given through the Jewish remnant. Apostles and Prophets.

This disproves Roman supremacy as well as Gentile supremacy in general, the faith came through revelation via the Jewish first fruits, not any Gentile church.

Ephesians 2:20

And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner [stone; ] 

Predestination where a plural pronoun is used is not individual predestination, but group predestination. A group that meets the conditions are set aside for a blessing. Adoption may be the blessing, those meeting the conditions, the holy and blameless remnant. God knows the group thru foreknowledge.

Christ and the Apostles, and other early workers were set in heavenly places. These can be seen in Ephesians 4:10-12, Apostles, Prophets, Evangelists, Pastors and Teachers.

Ephesians 2:6

And hath raised [us] up together, and made [us] sit together in heavenly [places] in Christ Jesus: 

This would seem to disprove the Papacy since they were "raised up together" to "sit together" in heavenly places, as Jesus said in Luke 22.

Luke 22:30

That ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. 

Thrones here is from the Greek kathizo, similar to kathedra, so that each apostle had a throne or seat, not just Peter

This was preceeded by the teaching of not exercising lordship.

Luke 22:25

And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. 

Luke 22:26

But ye [shall] not [be] so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 

Out of Judaism was chosen Apostles.

John 15:19

If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. 

There was no papacy listed in the spiritual offices of Ephesians 4:9-11. The Apostles "sit together" as a body. Also realize each apostle had a throne/chair. Paul in the letter lays the groundwork to disprove the Papacy, where all apostles sit together and neither is greater than the other, except in service. Christ is the Head.

Ephesians 1:22

And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church, 

Jesus is the head over all things.

In ch2 there is a back and forth, 2:10 is a reference to Jews.

Ephesians 2:10

For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. 

The pronoun "we" in v10 is the Jews remnant, through the apostles. God ordained the Jews to keep the law until Christ. The Jewish nation was created "in Christ Jesus", since that nation was part of the plan and part of Christ's sphere, showing the law was an end to a greater reality. The early Church was part of the works ordained. V10 is a reference to the law, and the works given to the early church to spread the Gospel. 

The law was until Christ. but once Christ came we were given the laws of Genesis described in Acts 15. 

Modern Baptist and Protestants take this to mean Christians were given good works after being saved and not before, being made unto good works in the Christian age, but the letter is talking about the world and all peoples, and the Jews specifically. The word "before ordained" goes back to pre-creation. 

Ephesians 1:4

According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 

The seed-line of Christ was to be holy, and the law of Moses made them holy. V10 is speaking of the Jewish nation, v4 goes back to creation. We can conclude the Jewish nation was being formed from the beginning. We also know God's design was for holiness from Genesis 10 on, since Noah was a preacher of righteousness.

"Us" in this verse is the Jews. Many of God's directives came before creation and were meant for all peoples who walked before God. Noah, Abraham, David , the church. God made all men unto good works in creation. It is because Christ made us unto good works that we stand guilty. All men have failed. 

We also have completed many good works, but those can't help us after we sin. We need grace. All Christians had some good works before being saved.

Acts 10:2

A devout [man,] and one that feared God with all his house, which gave much alms to the people, and prayed to God alway. 

Adam tended the garden

Eve bore children and loved them

Abel worshipped

Cain had a wife and cared for her

Abraham left home for heaven

The problem is our works and theirs weren't perfect, they had times they rebelled. So Ephesians 2:10 is reflecting on why Christ coming to the world and dying was necessary. The need for grace.

Ephesians 2:10

For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them. 

This workmanship was the Jewish nation and its structures, God created Jews for good works but they did not always fulfill them.

"Should walk" emphasizes guilt when we don't do as God says. "Should walk" shows a moral reason for obedience, and disobedience was sin. Since this is the Jews who were created, it shows a holy nation that was foreordained with the law, was in need of the blood of Jesus. Even the Apostles who lived in the Messianic period would have sin if they disobeyed Christ, they would need his blood. Chapter 1:7 is being compared to 2:10. Then 

Ephesians 2:13

But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ. 

v1:7 was in a past tense for the Jewish church, this is present tense, "Now".

God can demand holiness while saving by grace as with the Jewish remnant. Or, he can save without demanding holiness beforehand. Holiness and grace don't interfere with each other. Grace can be used in all circumstances of people's lives and backgrounds.

The phrase "in christ Jesus" can speak of any part of Christ's economy from creation to judgment. In this case the creation and subsequent events which prepared all of mankind to receive Christ. Including the creation of the Jewish nation. God wanted the Jewish nation holy.

 Paul is speaking of the Jewish nation, in v8 he uses ye, in vs10 he uses we, in v11 he uses ye again. He is moving back and forth between Jew and gentile. Paul is interweaving things that apply to Jew, Gentile and all men as in v3, mankind. 

The Gentiles received God's rules from Genesis. All mankind received the laws in Genesis 1-10 via Noah, only Jews with proselytes received the Law of Moses later. Noah was a preacher of righteousness.

Acts 15:18

Known unto God are all his works from the beginning of the world. 

In every generation God has given man good works to do. In Acts 15 James is going back to creation, binding the works of that age as necessary for Christians. Created in Christ Jesus includes these past works like murder, not eating blood, idolatry, marriage. Plus, they had family sacrifices they made. Included with these are new works listed in Ephesians 4 with new offices. Since the past works were from creation, they as well were created unto good works.

The protestant idea of quickening is really just the offices in Ephesians ch4. God quickened the Jewish nation with spiritual gifts and offices and teaching. These were offices of the spirit with gifts of the spirit.

Ephesians 2:5

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved;) 

This us is the early Jewish church, given the supernatural to grow very quickly. They also matured quickly through the Spirit's work. God used his power to give birth to the church through spiritual gifts and miracles. It uses plural pronouns so it isn't on an individual basis. It was a national/church basis. The birth of the Jewish church.

Ephesians doesn't teach individual predestination or quickening taught by Protestants.

This verse is speaking of the Jews. Most early workers were at least part Jewish. Acts 2 declares your sons and daughters would prophecy, so most gifts were connected to Jews. Most early work was done among synagogues, so it would be appropriate to say this about Jews being quickened. It isn't speaking of each individual being quickened since the pronouns are plural, but bringing the Jewish church to life as a whole. If individual it would us singular pronouns. There were gentiles that had gifts, but those in Acts 10 were not for any church office.

The word "unto" good works in v10 signifies an ordained goal. Man failed with points of rebellion in all men. This proves free will really, since it was God's will man stay good and obedient, but man through free will disobeys.We aren't saved "of works" because God proposed the plan before creating man. Works weren't the reason he made the plan. They didn't exist yet and when they did they were imperfect. 

Some might say "unto" good works means we can never do good works, but the word epi in Greek is used when something is actually accomplished. Like someone slaps you on your right cheek, it means they actually strike you. It isn't really used for swings and misses. The Jews carried out works very faithfully, but not perfectly.

Protestant theory teaches that only Christians could do good works, this is false. Man didn't have to be regenerated to do good works. We simply disobey when we don't. Or we may be ignorant. Most sin is hard headed disobedience. Some theory of a fallen nature is false as well. We were created with desire, it is our created nature. Desire isn't sin. Some desire are good. God made us with desire and that brings sin.

God be thanked we have Christ to save us.