When the Nicene Creed in A.D. 325 highlighted the consubstantiality of the Son with the Father, it more broadly reaffirmed early Christianity’s belief in and commitment to the doctrine of the Trinity. This paper will seek to defend Nicea’s Trinitarian commitment through a close reading of Ephesians. Specifically, in conversation with recent formulations regarding Paul’s “divine Christology” (Hurtado, Bauckham, Wright, Tilling) and building on Wesley Hill’s work on Trinitarian relations in Paul, this paper will show that in Ephesians Paul’s theological language provides a rich foundation for later theological reflection on the doctrine of the Trinity. Such foundational texts in the letter include the opening berakah (1:3–14), the letter’s two major prayers (1:15–23; 3:14–19), and the creedal formula (4:4–6).
In order to demonstrate this, the paper will analyze (1) Paul’s monotheistic affirmations in the letter; (2) the ease with which Paul can speak of the inseparable operations of the Father, Son, and Spirit; and 3) his differentiation between the Father, Son, and Spirit according to a predication of relation.
Regarding (1), in the letter Paul affirms God as the supremely blessed, all-wise God who creates, rules, sustains, and orchestrates all things (1:3, 11; 3:9–11; 4:6).
Regarding (2), Paul uses shared language to depict the inseparable operations of the Father, Son, and Spirit. The Father is the Giver (δίδωμι) and Creator (κτίζω) of life (1:3; 2:10; 3:16), and yet the Son also gives (δίδωμι) and creates (κτίζω; 2:15; 4:7–11). The Son is likewise preexistent with the Father (1:4; 4:9), is owed love and obeisance fit for God alone (5:21; 6:24), ascends to the highest place of exaltation (1:20–21; 4:10), and in the incarnation embodies the divine armor and wins the victory that in the Old Testament Yahweh alone can win (4:8; 6:10–11). Similarly, the Spirit is the Giver of wisdom and divine revelation (1:17; 3:5), which would otherwise remain unknown and hidden to all but God (3:9). The Spirit suffuses every divine blessing (1:3), expresses divine presence with God’s people (2:22), and mediates divine strength to us (3:16). As God, the Spirit is utterly grieved by sin (4:30).
Regarding (3), the Father, Son, and Spirit are not identical modes of subsistence but can be distinguished according to a predication of relation. The Father is preeminently “the Father of our Lord Jesus Christ” (1:3; cf. 4:13), and the Spirit is “the Holy Spirit of God” (4:30). In the economy of redemption, the Father gives life through the Son by the Spirit (1:3; 3:16–17). The Son particularly is distinguished from the Father and Spirit in his incarnation and mediatorial role throughout the letter (e.g., 1:3; 2:18).
In conclusion, this paper will defend Nicene Trinitarian theology through a close examination of Ephesians, thus illustrating the potentially fruitful link between rigorous exegesis and historical theology.