NASB (UPDATED) TEXT Eph 1:1-2 1Paul, an apostle of Christ Jesus by the will of God, To the saints who are at Ephesus and who are faithful in Christ Jesus: 2Grace to you and peace from God our Father and the Lord Jesus Christ.
Eph 1:1 "Paul" The Greek name "Paul" meant "little." There have been several theories about the origin of his name.
1. A nick name describing his physical height, the second century tradition that Paul was short, fat, bald, bowlegged, bushy eyebrowed and had protruding eyes is a possible physical description of Paul. This came from a second century non-canonical book from Thessalonica called Paul and Thekla.
2. Paul's personal spiritual evaluation, passages like 1Co 15:9 ; Eph 3:8 ; 1Ti 1:15 , where he calls himself "the least of the saints" (probably because he persecuted the Church, Act 9:1-2 ). Some have seen this sense of "leastness" as the origin of this self-chosen title. However, in a book like Galatians, where he makes a major emphasis on his independence and equality with the Jerusalem Twelve, this option is unlikely (cf. 1Co 15:10 ; 2Co 11:5 ; 2Co 12:11 ).
3. Parental, most Jews of the diaspora (Jews living outside Palestine) were given two names at birth. Paul's Hebrew name was Saul and his Greek name was Paul.
▣ "an apostle" The term "apostle" comes from the Greek verb "to send" (apostellô). See Special Topic at Col 1:11 . Jesus chose twelve of His disciples to be with Him in a special sense and called them "Apostles" (cf. Luk 6:13 ). This term was often used of Jesus being sent from the Father (cf. Mat 10:40 ; Mat 15:24 ; Mar 9:37 ; Luk 9:48 ; Joh 4:34 ; Joh 5:24 ; Joh 5:30 ; Joh 5:36-38 ; Joh 7:29 ; Joh 8:42 ; Joh 10:36 ; Joh 11:42 ; Joh 17:3 ; Joh 17:8 ; Joh 17:18 ; Joh 17:21 ; Joh 17:23 ; Joh 17:25 ; Joh 20:21 ). In Jewish sources it was used of someone sent as an official representative of another, similar to "ambassador" (cf. 2Co 5:20 ).
▣ "Christ" This is the Greek equivalent of the Hebrew term "messiah" (see Special Topic at Col 1:1 ; cf. Dan 9:25-26 ; Joh 1:41 ; Joh 4:25 ), which meant "an anointed one" (cf. Mat 1:16 ). This is a rare title in the OT, but the concept of a special coming savior, called and equipped by YHWH, is recurrent. The royal and priestly aspects can be seen in Psa 110:1 ; Psa 110:4 and Zec 4:11-14 . It implies "one called and equipped by God for a specific task." In the OT three groups of leaders: priests, kings, and prophets were anointed. Jesus fulfills all three of these anointed offices (cf. Heb 1:2-3 ).
SPECIAL TOPIC: OT TITLES OF THE SPECIAL COMING ONE <http://www.freebiblecommentary.org/special_topics/special_coming_one.html>
▣ "Jesus" This Hebrew/Aramaic name meant "YHWH saves" or "YHWH brings salvation." It was revealed to his parents by an angel (cf. Mat 1:21 ). "Jesus" is derived from the Hebrew word for salvation, hosea, combined with an initial abbreviation of the covenant name for God, "YHWH." It is the same as the Hebrew name Joshua. See Special Topic: Names for Deity at Col 1:3 .
▣ "by the will of God" This same introductory phrase is used in Col 1:1 ; 1Co 1:1 ; 2Co 1:1 ; and 2Ti 1:1 . Paul was convinced that God had chosen him to be an Apostle. This special sense of calling began at his Damascus road conversion (cf. Acts 9; Acts 2:2 ; Acts 2:6 ). This was also a theological way of asserting his apostolic authority. See Special Topic at Eph 1:9 .
▣ "to the saints" "Saints" (hagioi) is theologically related to the OT term "holy" (kadosh), which meant "set apart for God's service" (cf. 1Co 1:2 ; 2Co 1:1 ; Rom 1:7 ; Php 1:1 ; Col 1:2 ). It is Plural in the NT except for one time in Philippians (Eph 4:21 ), but even there, it is used corporately. The Bible is a corporate book. To be saved is to be part of the covenant community of faith, the family of believers. See Special Topic: Saints at Col 1:2 .
God's people are holy because of the imputed righteousness of Jesus (cf. Romans 4; 2Co 5:21 ). It is God's will that they live holy lives (cf. Eph 1:4 ; Eph 2:10 ; Eph 4:1 ; Eph 5:27 ; Col 1:22 ; Col 3:12 ; Mat 5:48 ). Believers are both declared holy (positional sanctification) and called to lifestyle holiness (progressive sanctification). Justification and sanctification must be affirmed together!
SPECIAL TOPIC: SANCTIFICATION <http://www.freebiblecommentary.org/special_topics/sanctification.html>
NASB "who are at Ephesus"
NKJV, NRSV "who are in Ephesus"
TEV "who live in Ephesus"
NJB ---(omitted)---
There is a manuscript problem at this point. Some ancient Greek texts (P46, א* , B*, as well as the Greek text used by Origen and Tertullain) omit "in Ephesus." The early heretic Marcion called Ephesians "the Letter to the Laodiceans." The phrase does appear in the uncial manuscripts אcf8 i2, A, B2, D, F, and G. It also appears in the Vulgate, Syriac, Coptic and Armenian translations.
The Greek grammar of Eph 1:1 can accommodate a place name. Therefore, the place name was probably omitted on purpose because the letter functioned as a circular letter, each church inserting its own name when read aloud in public worship. Very early a scribe at Ephesus (the largest church in the area) filled in the blank.
▣ "who are faithful" The words "faith," "trust," and "believe" used in English translations all have the same Greek root (pistis). The word's primary OT emphasis is on the trustworthiness of God, not the enthusiasm or sincerity of a human response. Believers must respond, receive, and trust in His trustworthy character and eternal promises. The key is the object of our faith, not its intensity. Christianity is faith in Christ, not faith in faith. Christianity is an initial repentant and faith response followed by a lifestyle of faithfulness. Biblical faith is a series of human choices-repentance, faith, obedience, and perseverance.
See Special Topic: Faith, Believe, Trust at Col 1:2 .
Eph 1:2 "Grace to you and peace" The normal Greek salutation was the word greeting (charein), "to be of good cheer." Paul characteristically changed this to a very similar sounding, but Christian, term, charis, or grace. Many have assumed that Paul was somehow combining the Greek greeting and the Hebrew greeting with the term "peace," which would equal the Hebrew term shalom. Although this is an attractive theory, it may be reading too much into this typically Pauline introductory phrase (cf. Rom 1:7 ; 1Co 1:3 ; 2Co 1:2 ; Php 1:2 ; and Phm 1:3 ). Theologically, God's grace always precedes human peace!
▣ "Father" This term is not used in the sense of sexual generation, or chronological sequence, but of intimate family relationship. God chose family terms to reveal Himself to mankind (Example: Hosea 2-3 as passionate, faithful lover, Hosea 1:1 as loving father and mother). See Special Topic: Father at Col 1:2 .
▣ "Lord" The Greek term "Lord" (kurios) can be used in a general sense or in a developed theological sense. It can mean "mister," "sir," "master," "owner," "husband" (e.g., Joh 4:11 ; Joh 4:15 ; Joh 9:36 ) or "the full God-man" (e.g., Joh 4:19 ; Joh 9:38 ). The OT (Hebrew, adon) usage of this term came from the Jews' reluctance to pronounce the covenant name for God, YHWH (cf. Exo 3:14 , see Special Topic: Names for Deity at Col 1:3 ). They were afraid of breaking the Commandment which said, "Thou shalt not take the name of the Lord thy God in vain" (cf. Exo 20:7 ; Deu 5:11 ). Therefore, they thought if they did not pronounce it, they could not take it in vain. So, they substituted the Hebrew word adon, which had a similar meaning to the Greek word kurios (Lord). The NT authors used this term to describe the full deity of Christ. The phrase "Jesus is Lord" was the public confession of faith and a baptismal formula of the early church (cf. Rom 10:9-13 ; 1Co 12:3 ; Php 2:11 ).
NASB (UPDATED) TEXT: Eph 1:3-14 3Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4just as He chose us in Him before the foundation of the world, that we would be holy and blameless before Him. In love 5He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, 6to the praise of the glory of His grace which He freely bestowed on us in the Beloved. 7In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace which 8He lavished on us. In all wisdom and insight 9He made known to us the mystery of His will, according to His kind intention which He purposed in Him 1:0 with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him 1:1 also we have obtained an inheritance, having been predestined according to His purpose who works all things after the counsel of His will, 12to the end that we who were the first to hope in Christ would be to the praise of His glory. 13In Him, you also, after listening to the message of truth, the gospel of your salvation-having also believed, you were sealed in Him with the Holy Spirit of promise, 14who is given as a pledge of our inheritance, with a view to the redemption of God's own possession, to the praise of His glory.
Eph 1:3Eph 1:3-14 are one long Greek sentence, which is so characteristic of this book (cf. Eph 1:3-23 ; Eph 2:1-10 ; Eph 2:14-22 ; Eph 3:1-12 ; Eph 3:14-19 ; Eph 4:11-16 ; Eph 6:13-20 ).
▣ "Blessed be the God" This Greek term "eulogy" (eulogô) was always used of praising God. It is a different term from the "blessed" (makarios) of the beatitudes (cf. Mat 5:1-11 ). The Father sent the Son and the Spirit to bring believers into fellowship with Himself and fellowship with one another.
Paul typically opens his letters with a prayer of thanksgiving for the recipients (cf. Eph 1:15-23 ), but here in a circular letter, uniquely, he pens an extensive doxology to the Triune God.
▣ "who has blessed us. . .in Christ" The blessed God blesses believers! Believers receive everything through Christ. Eph 1:3-14 are one sentence in Greek, which shows the work of the Trinity, before time, in time, and beyond time. However, the Father's instigation is magnified in all three sections (cf. Eph 1:3-14 ).
SPECIAL TOPIC: THE TRINITY <http://www.freebiblecommentary.org/special_topics/trinity.html>
NASB, NKJV,
NRSV "in the heavenlyplaces"
TEV "in the heavenly world"
NJB "the spiritual blessings of heaven"
This locative (of sphere) neuter plural adjective "in the heavenly places" (epouranious) was only used in Ephesians (cf. Eph 1:20 ; Eph 2:6 ; Eph 3:10 ; Eph 6:12 ). From the context of all of its usages, it must mean the spiritual realm in which believers live here and now, not heaven.
Eph 1:4 "He chose us" This is an aorist middle indicative which emphasized the subject's decisive choice. This focused on the Father's choice before time. God's choice must not be understood in the Islamic sense of determinism nor in the ultra Calvinistic sense of "God chooses some versus God did not choose others," but in a covenantal sense. God promised to redeem fallen mankind (cf. Gen 3:15 ). God called and chose Abraham to choose all humans (cf. Gen 12:3 ; Exo 19:5-6 ). See Special Topic: YHWH's Eternal Redemptive Plan. God calls all in Christ (cf. Joh 3:16 ; 1Ti 2:4 ; 2Pe 3:9 ; 1Jn 2:2 ; 1Jn 4:14 . God Himself elected all persons who would exercise faith in Christ. The believers' choice of trusting in Christ confirms, not determines, God's choice of them. God always takes the initiative in salvation (cf. Joh 6:44 ; Joh 6:65 ). This text and Rom 8:28-30 ; Rom 9:1-33 are the main NT texts for the doctrine of predestination emphasized by Augustine and Calvin.
God chose believers not only to salvation (justification) but also to sanctification (cf. Col 1:12 )! This could relate to
1. our position in Christ (cf. 2Co 5:21 )
2. God's desire to reproduce His character in His children (cf. Eph 2:10 ; Rom 8:28-29 ; Gal 4:19 ; 1Th 4:3 )
God's will for His children is both heaven one day and Christlikeness now!
The pronouns in this passage are ambiguous. Most refer to God the Father. This whole passage speaks of His love, purpose and plan to redeem fallen mankind. However, in context it is obvious that the pronouns in Eph 1:7 ; Eph 1:9 ; Eph 1:13-14 refer to Jesus.
▣ "in Him" This is a key concept. The Father's blessings, grace and salvation flow only through Christ (cf. Joh 10:7-18 ; Joh 14:6 ). Notice the repetition of this grammatical form (locative of sphere) in Eph 1:3 , "in Christ"; Eph 1:4 , "in Him"; Eph 1:7 , "in Him"; Eph 1:9 , "in Him"; Eph 1:10 , "in Christ," "in Him"; Eph 1:12 , "in Christ" and Eph 1:13 , "in Him" (twice). These are parallel to "in the Beloved" of Eph 1:6 . Jesus is God's "yes" to fallen mankind (Karl Barth). Jesus is the elect man and all are potentially elect in Him (cf. Joh 3:16 ). All of God the Father's blessings flow through Christ.
▣ "before the foundation of the world" This phrase is also used in Mat 25:34 ; Joh 17:24 ; 1Pe 1:19-20 and Rev 13:8 . It shows the Triune God's redemptive activity even before Gen 1:1 . See Special Topic: Paul's Use of Kosmos at Col 1:6 . Humans are limited by their sense of time; everything to us is past, present, or future, but not to God. History for Him is eternally present.
▣ "that we should be holy and blameless before Him" The goal of predestination is holiness, not privilege. God's call is not to a selected few of Adam's children, but to all! It is a call to be what God intended mankind to be, like Himself, i.e., Christlikeness, (cf. Rom 8:28-30 ; 2Co 3:18 ; Gal 4:19 ; Eph 4:13 ; 1Th 3:13 ; 1Th 4:3 ; 1Th 5:23 ; 2Th 2:13 ; Tit 2:14 ; 1Pe 1:15 ); in His image (cf. Gen 1:26-27 ). To turn predestination into a theological tenet instead of a holy life is a tragedy. Often our a priori systematic theologies speak louder than biblical texts!
The term "blameless" (amômos) or "free from blemish" is used of
God's unalterable will for every believer is not only heaven later, but Christlikeness now (cf. Rom 8:29-30 ; 2Co 3:18 ; Gal 4:19 ; 1Th 3:13 ; 1Th 4:3 ; 1Pe 1:15 ). Believers are to reflect God's characteristics to a lost world for the purpose of evangelism.
SPECIAL TOPIC: HOLY <http://www.freebiblecommentary.org/special_topics/holy.html>
▣ "in love" Grammatically, this phrase could go with either Eph 1:4 or Eph 1:5 . However, when this phrase is used in other places in Ephesians it always refers to human love for God (cf. Eph 3:17 ; Eph 4:2 ; Eph 4:15-16 ).
Eph 1:5 NASB "He predestined us"
NKJV "having predestined us"
NRSV "He destined us"
TEV "God had already chosen us"
NJB "marking us out for himself beforehand "
This is an aorist active participle. This Greek term is a compound of "before" (pro) and "mark off" (horizô). It refers to God's predetermined redemptive plan, see Special Topic: YHWH's Eternal Redemptive Plan at Eph 3:6 , (cf. Luk 22:22 ; Act 2:23 ; Act 4:28 ; Act 13:29 ; Act 17:31 ; Rom 8:29-30 ). Notice God's plan is corporate (cf. Act 13:48 ). American individualism has turned this inclusive, corporate emphasis into an exclusive, personalized, individual focus. God chose a people who would choose Him. Predestination is one of several truths related to mankind's salvation. It is part of a theological pattern or series of related truths. It was never meant to be emphasized in isolation! Biblical truth has been given in a series of tension-filled, paradoxical pairs. Denominationalism has tended to remove the biblical tension by emphasizing only one of the dialectical truths (examples: predestination vs. human free will; security of the believer vs. perseverance; original sin vs. volitional sin; sinlessness vs. sinning less; instantaneously declared sanctification vs. progressive sanctification; faith vs. works; Christian freedom vs. Christian responsibility; transcendence vs. immanence).
SPECIAL TOPIC: Predestination (Calvinism) Versus Human Free Will (Arminianism) <http://www.freebiblecommentary.org/special_topics/arminianism_vs_calvinism.html>
▣ "to adoption as sons" This is Paul's familial metaphor (cf. Rom 8:15 ; Rom 8:23 ; Rom 9:4 ; Gal 4:5 ). It is one of several metaphors Paul uses to describe salvation with emphasis on security. It was difficult and expensive to adopt a child in the Roman legal system, but once it was done, it was very binding. A Roman father had the legal right to disinherit or even kill natural children, but not adopted children. This reflects the believer's security in Christ (cf. Eph 2:5 ; Eph 2:9 ; Joh 6:37 ; Joh 6:39 ; Joh 10:28 ).
NASB "according to the kind intention of His will"
NKJV, NRSV "according to the good pleasure of His will"
TEV "this was his pleasure and purpose"
NJB "Such was his purpose and good pleasure"
God's choice is not based on foreknowledge of human performance, but on His gracious character (cf. Eph 1:7 , "according to the riches of His grace"; Eph 1:9 , "according to His kind intention"; Eph 1:11 , "according to His purpose"). He wishes that all (not just some special ones like the Gnostics or modern day ultra Calvinists) would be saved (cf. Eze 18:21-23 ; Eze 18:32 ; Joh 3:16-17 ; 1Ti 2:4 ; 1Ti 4:10 ; Tit 2:11 ; 2Pe 3:9 ; 1Jn 2:2 ; 1Jn 4:11 ). God's grace (God's character) is the theological key to this passage (cf. Eph 1:6 a; 7c; 9b), as God's mercy is the key to the other passage on predestination, Romans 9-11.
Fallen mankind's only hope is the grace and mercy of God (cf. Act 15:11 ; Rom 3:24 ; Rom 5:15 ; Eph 2:5 ; Eph 2:8 ) and His unchanging character (cf. Psa 102:27 ; Mal 3:6 ; Jas 1:17 ; 1Jn 1:5 ).
▣ "through Jesus Christ to Himself" This phrase describes the Father's love, as does Joh 3:16 (cf. 2Co 13:14 ). Jesus is God the Father's plan for restoring all things (i.e., the Messiah, cf. Eph 1:10 ; 1Co 15:25-28 ; Col 1:15-23 ). There is only one way and that way is a person (cf. Joh 14:6 ; Act 4:12 ; 1Ti 2:5 ). The theme of Ephesians is the unity of all things in Christ.
Eph 1:6 "to the praise of the glory of His grace" The Father's initiating love in Jesus Christ reveals His very essence (cf. Joh 1:14 ; Joh 1:18 ). This phrase is repeated three times (cf. Eph 1:6 ; Eph 1:12 ; Eph 1:14 ) and accents the work of the three persons of the Trinity. See Special Topic at Eph 1:3 .
1. God the Father before time, Eph 1:3-6 2. God the Son in time, Eph 1:7-12 3. God the Spirit through time, Eph 1:13-14 However, in the long Greek sentence from Eph 1:3-14 , it is God the Father who is repeatedly praised.
▣ "glory" In the OT the most common Hebrew word for "glory" (kabod) was originally a commercial term (which related to a pair of scales), which meant "to be heavy." That which was heavy was valuable or had intrinsic worth. The concept of brightness was added to the word to express God's majesty (i.e., the Shekinah cloud of glory). He alone is worthy and honorable. He is too brilliant for fallen mankind to behold (cf. Gen 16:13 ; Gen 32:30 ; Exo 20:19 ; Exo 33:20 ; Jdg 6:22-23 ; Jdg 13:22 ). God can only be truly known through Christ (cf. Joh 1:1-14 ; Col 1:15 ; Heb 1:3 ).
The term "glory" is somewhat ambiguous.
1. It may be parallel to "the righteousness of God."
2. It may refer to the "holiness" or "perfection" of God.
3. It could refer to the image of God in which mankind was created (cf. Gen 1:26-27 ; Gen 5:1 ; Gen 9:6 ), but which was later marred through a rebellious desire for independence (cf. Gen 3:1-22 ).
NASB "which He freely bestowed on us"
NKJV "by which He has made us accepted"
NRSV "that He freely bestowed on us"
TEV "for the free gift he gave us"
NJB "his free gift to us"
The Greek term "favored" (charitoô) has the same root as "grace" (charis). The Father's grace, mercy, and love flow (cf. Eph 1:8 ) through a suffering Messiah to fallen humanity (cf. Gen 3:15 ; Isaiah 5:3 ). God's love flows to fallen mankind because of who He is, not who we are! The key is God's character, not human performance!
▣ "in the Beloved" This is a perfect passive participle. Jesus was and is the Beloved Son and shall always be. This title was used in the Septuagint (LXX) for the Messiah. It was substituted for "Jeshurun" (Jerusalem) in Deu 32:15 ; Deu 33:5 ; Deu 33:26 ; and Isa 44:2 . The Father used this descriptive title for Jesus in Mat 3:17 (at Jesus' baptism); Mat 12:18 (an OT quote, i.e., Isa 42:1-3 ); and Mat 17:5 (at Jesus' transfiguration). Paul uses this same term for Jesus in Col 1:13 .
Eph 1:7 "we have" This verb is in the present tense, while the surrounding verbs are all aorist tense. We currently possess the benefits of all that God has accomplished in Christ. However, notice in the same Greek sentence (Eph 1:14 ) that redemption is future. Salvation begins with the call of God, the wooing of the Spirit (cf. Joh 6:44 ; Joh 6:65 ). It issues in a repentant/faith decision followed by a life of trust, obedience, and perseverance that will one day be consummated into complete Christlikeness (cf. 1Jn 3:2 ). Salvation is a relationship as well as a pronouncement, a person as well as a message.
SPECIAL TOPIC: GREEK VERB TENSES USED FOR SALVATION <http://www.freebiblecommentary.org/special_topics/salvation_greek_verb_tenses.html>
▣ "redemption" This is literally "to be delivered from" (cf. Rom 3:24 ; Col 1:14 ). It is a synonym of an OT term (gaal) meaning "to buy back" sometimes with the agency of a near kin (go'el). This term was used in the OT to refer to buying back slaves and military prisoners. Paul uses the Greek equivalent four times in Ephesians and Colossians (cf. Eph 1:7 ; Eph 1:14 ; Eph 4:30 ; Col 1:14 ). It reflects a personal agency by which God brings salvation. It does not focus on to whom or the amount of the payment. Mar 10:45 states clearly that Jesus came to pay the ransom for fallen mankind (cf. 1Pe 1:18-19 ). Humans were slaves to sin (cf. Isa 53:6 ; several OT quotes in Rom 3:9-18 ; 1Pe 2:24-25 ). See Special Topic: Ransom/Redeem at Col 1:14 .
▣ "through His blood" Blood is a metaphor for death (cf. Gen 9:4 ; Lev 17:11 ; Lev 17:14 ). This refers to Jesus' vicarious, substitutionary, sacrificial death. He died in our place for our sin (cf. Gen 3:15 ; Isaiah 5:3 ; Rom 3:25 ; Rom 5:9 ; 2Co 5:21 ; Eph 2:13 ; Col 1:20 ; Heb 9:22 ).
Because of the presence of Greek false teachers (i.e., Gnostics) who denied the humanity of Jesus, this may have been a way to refer to Jesus as being truly human (blood, body, etc.).
▣ "the forgiveness" This is literally "sending away." On the Day of Atonement there were two scapegoats involved in the yearly ritual of Leviticus 1:6 .
1. one was sent away, symbolically carrying away Israel's sins (i.e., when God forgives, God forgets, cf. Psa 103:12 ; Isa 1:18 ; Isa 38:17 ; Isa 44:22 ; and Mic 7:18 )
2. the other was sacrificed, symbolizing the fact that sin costs a life
Jesus took fallen mankind's sin away by dying in their place (cf. 2Co 5:21 ; Col 1:14 ) thus combining the two meanings.
▣ "trespasses" This is the Greek term for sin, (paraptôma), literally "to fall to one side." It is related to the OT words for sin which meant a deviation from a standard. The term "reed" was a construction term used metaphorically of God's character. God is the only standard by which all humans are crooked and perverted (cf. Isa 53:6 ; Rom 3:9-23 ; Rom 11:32 ; Gal 3:22 ).
▣ "according to the riches of His grace" Our forgiveness in Christ cannot be earned (cf. Eph 2:8-9 ; 2Ti 1:9 ; Tit 3:5 ). The term "riches" is used often in Paul's prison letters: "riches of His grace," Eph 1:7 ; Eph 2:7 ; "riches of His glory," Eph 1:18 ; Eph 3:16 ; "rich in mercy," Eph 2:4 ; "riches in Christ," Eph 3:8 . In Christ redeemed mankind has been granted the riches of God's character!
Eph 1:8 "lavished" Paul uses this term (perisseuô) over and over again (cf. Rom 5:15 ; Rom 15:13 ; 1Co 15:58 ; 2Co 1:5 ; 2Co 8:2 ; 2Co 8:7 ; 2Co 9:8 ; Eph 1:8 ; Php 1:9 ; Php 4:12 ; Php 4:18 ; Col 2:7 ; 1Th 4:1 ). It expresses Paul's sense of the full measure and beyond of God's grace and provisions in Christ. God's love in Christ is like an overflowing fountain or an artesian well!
SPECIAL TOPIC: ABOUND (perisseuô) <http://www.freebiblecommentary.org/special_topics/abound.html>
▣ "In all wisdom and insight" This refers to God's gift of understanding (not the Gnostic false teachers' secret knowledge), which He gave so that fallen mankind might grasp the implications of the gospel (cf. Eph 1:3-7 ; Eph 1:9-10 ; Eph 1:18-23 ; Luk 1:17 ; Col 1:9 ). The false teachers were emphasizing secret wisdom. God's wisdom is Christ. He is available to all!
Eph 1:9 "mystery" Paul often uses this term (cf. Rom 11:25 ; Rom 16:25 ; 1Co 2:7 ; 1Co 4:1 ; Eph 1:9 ; Eph 3:3-4 ; Eph 3:9 ; Eph 6:19 ; Col 1:26 ; Col 2:2 ; Col 4:3 ; 2Ti 1:9-10 ). It has several different connotations for different aspects of God's redemptive plan. In Eph 2:11 to Eph 3:13 , it refers to the uniting of all people, Jew and Gentile, in Christ, to God. This had always been God's plan (cf. Gen 3:15 ; Gen 12:1-3 ; Exo 19:4-6 ; Eph 2:11 to Eph 3:13 ). This had always been the implication of monotheism (one and only one God). This truth had been hidden in the past, but is now fully revealed in Christ. See Special Topic at Eph 3:3 .
▣ "of His will" See the following Special Topic: The Will of God
SPECIAL TOPIC: THE WILL (thelçma) OF GOD <http://www.freebiblecommentary.org/special_topics/will_of_god.html>
Eph 1:10 NASB "administration"
NKJV "dispensation"
NRSV "a plan"
TEV "this plan"
NJB "for him to act upon"
This is literally "stewardship of a household" (oikonomia). Paul uses the term in several different senses.
1. an Apostolic commission to proclaim the gospel (cf. 1Co 9:17 ; Eph 3:2 ; Col 1:25 )
2. an eternal plan of redemption, "mystery" (cf. Eph 1:9-10 ; Eph 3:9 , 1Co 4:1 )
3. training in the plan of redemption and its accompanying lifestyle (cf. 1Ti 1:4 )
This verse is a foreshadowing of the central theme of the book (the unity of all things in Christ), which is fully developed in Eph 4:1-6 .
▣ "the fullness of the times" This phrase emphasizes (as does predictive prophecy) that God is in control of history. At just the right moment, God sent Christ and, at just the right moment, He will come again.
▣ "the summing up of all things in Christ" In Koine Greek (the language of commerce in the Mediterranean world from 20:0 B.C. to A.D. 200, it was the language of the common man) this compound term is literally "the uniting of several things under one head." This is a reference to the cosmic significance of the work of Christ (as is seen so clearly in 1Co 15:24-28 and Col 1:17-22 ). This is the central theme of Colossians. Christ is the "head" not only of His body, the church, but of creation (kosmos).
Eph 1:11 NASB, NKJV,
NRSV "we have obtained an inheritance"
TEV "God chose us to be his own people"
NJB "we have received our heritage"
This is literally "we were chosen as an inheritance," an aorist passive indicative. Originally in the OT this referred only to the Levites (the tribe of Levi became the priests, Temple servants, and local teachers of the Law), who did not inherit land in the Promised Land (cf. Num 18:20 ; Deu 10:9 ; Deu 12:12 ; Deu 14:27 ; Deu 14:29 ). They did received several cities, Joshua 2:0-21 . It came to refer to the truth that God Himself is the inheritance of all believers and they are His (cf. Psa 16:5 ; Psa 73:26 ; Psa 119:57 ; Lam 3:24 ). It also came to be a metaphor for God's people (cf. Deu 4:20 ; Deu 7:6 ; Deu 9:26 ; Deu 9:29 ; Deu 14:2 ; 2Sa 21:3 ; 1Ki 8:51 ; 1Ki 8:53 ; 2Ki 21:14 ; Psa 28:9 ; Psa 33:12 ; Psa 68:9 ; Psa 78:62 ; Psa 78:71 ; Psa 94:14 ; Psa 106:5 ; Psa 106:40 ; Isa 19:25 ; Isa 47:6 ; Isa 63:17 ; Jer 10:16 ; Jer 51:19 ). The NT replaces the promises of a land with the promise of being part of God's family. NT writers universalize the Jewish-Gentile distinction into the believer-unbeliever model. The same is true of the city of Jerusalem which becomes the New Jerusalem (cf. Rev 3:12 ; Rev 21:2 ; Rev 21:10 ), which is a metaphor of heaven, not a geographical location.
▣ "having been predestined according to His purpose" This aorist passive participle expresses the truth that election is according to the grace of God and not human merit (cf. Eph 2:8-9 , which has three disclaimers: "and that not of yourselves;" "it is the gift of God," and "not as a result of works, that no one should boast"). This same terminology is found in Rom 8:28-29 . The purpose there is Christlikeness. See fuller note on predestination at Contextual Insights to Eph 1:1-23 , #C and Eph 1:4 and Eph 1:5 .
SPECIAL TOPIC: Election/Predestination and the Need for a Theological Balance <http://www.freebiblecommentary.org/special_topics/election.html>
Eph 1:12 "we" This refers to believing Jews (cf. Rom 1:16 ).
▣ "glory" See note at Eph 1:6Eph 1:13 "you" This refers to believing Gentiles (cf. Eph 2:12 ).
▣ "after listening to the message of truth, the gospel. . .having also believed" These are both aorist active participles. Salvation is both a message to believe and a person to trust. It involves both a mental acceptance of the truthfulness of the Bible (worldview) and a personal welcoming of Jesus! The gospel must be personally received (cf. Joh 1:12 ; Joh 3:16 ; Joh 3:18 ; Joh 3:36 ; Joh 6:40 ; Joh 11:25-26 ; Rom 10:9-13 ). The essence of the gospel can be summarized as
1. a person to welcome/receive (personal relationship
2. truths about that person to believe (worldview)
3. a life like that person to live (Christlikeness)
SPECIAL TOPIC: "TRUTH" IN PAUL'S WRITINGS <http://www.freebiblecommentary.org/special_topics/truth.html>
▣ "you were sealed in Him" In the Greco-Roman culture sealing was a sign of security, genuineness, and ownership (cf. Eph 4:30 ; 2Co 1:22 ; 2Co 5:5 ; Rev 7:1-4 ). This sealing (aorist passive indicative) is theologically parallel to the Spirit's baptizing new believers in Christ (cf. 1Co 12:13 ; possibly Eph 4:4-5 ).
SPECIAL TOPIC: SEAL <http://www.freebiblecommentary.org/special_topics/seal.html>
▣ "with the Holy Spirit of promise" The coming of the Spirit was the sign of the New Age (cf. Joe 2:28 ; Joh 14:26 ff). He was the Father's promise (cf. Joh 14:16 ; Joh 14:26 ; Joh 15:26 ; Act 1:4-5 ; Act 2:33 ). The Spirit indwelling believers is the assurance of their resurrection (cf. Rom 8:9-11 ).
Eph 1:14 "who is given as a pledge" This concept of a pledge had an OT precedent.
1. a promise to pay a debt (cf. Gen 38:17-18 ; Gen 38:20 ; Deu 24:10-13 )
2. a promise of providing sustenance (cf. 1Sa 17:18 )
3. a personal promise (cf. 2Ki 18:23 ; Isa 36:8 ).
This Greek term refers to a "down-payment" or earnest money (cf. 2Co 1:22 ; 2Co 5:5 ). In modern Greek it is used of an engagement ring, which is the promise of a marriage to come. The Spirit is the fulfilled promise of a new age of righteousness. This is part of the "already" and "not yet" tension of the NT, which is the overlapping of the two Jewish ages because of the two comings of Christ (see the excellent discussion in How to Read the Bible for All Its Worth by Fee and Stuart, pp. 129-134). The Spirit is a pledge given now for a future consummation.
SPECIAL TOPIC: THE PERSONHOOD OF THE SPIRIT <http://www.freebiblecommentary.org/special_topics/personhood_of_the_spirit.html>
▣ "redemption" See note at Eph 1:7 and Special Topic at Col 1:14 .
▣ "God's own possession" This may be an allusion to Exo 19:5 ; Deu 7:6 ; Deu 14:2 . The Jews were God's special treasure for the purpose of reaching the world (cf. Gen 12:3 ; Exo 19:6 ), now His agent is the church, Christ's body.
▣ "to the praise of His glory" See note at Eph 1:6 .
NASB (UPDATED) TEXT: Eph 1:15-23 15For this reason I too, having heard of the faith in the Lord Jesus which exists among you and your love for all the saints, 16do not cease giving thanks for you, while making mention of you in my prayers; 17that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and of revelation in the knowledge of Him. 18I pray that the eyes of your heart may be enlightened, so that you will know what is the hope of His calling, what are the riches of the glory of His inheritance in the saints, 19and what is the surpassing greatness of His power toward us who believe. These are in accordance with the working of the strength of His might 2:0 which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places, 21far above all rule and authority and power and dominion, and every name that is named, not only in this age but also in the one to come. 22And He put all things in subjection under His feet, and gave Him as head over all things to the church, 23which is His body, the fullness of Him who fills all in all.
Eph 1:15-23 This is Paul's prayer of thanksgiving and intercession for the recipients (i.e., churches of Asia Minor). It is one long sentence in Greek, as is Eph 1:3-14 (i.e., Paul's prayer of praise to God the Father for His gracious gift of Christ and the Spirit). These long sentences are characteristic of Paul's literary style only in Ephesians (cf. Eph 1:3-23 ; Eph 2:1-10 ; Eph 2:14-22 ; Eph 3:1-12 ; Eph 3:14-19 ; Eph 4:11-16 ; Eph 6:13-20 ).
Also notice Paul's prayer for himself in Eph 6:19-20 ! Paul was a man of prayer and praise (i.e., Eph 3:20-21 ).
Eph 1:15 NASB "the faith. . .among you"
NKJV, NRSV,
TEV, NJB "your faith"
Ephesians, being a circular letter, shows that Paul is referring to several churches, not just the church at Ephesus. He had heard of the problems of the churches in the Lycus Valley (Laodicea, Hierapolis, and Colossae) through Epaphras (cf. Col 1:6-8 ).
The term "faith" can refer to
1. initial, personal trust in Christ (cf. Eph 1:19 "toward us who believe")
2. ongoing faithful Christian living (i.e., OT sense, of Col 1:9-10 )
3. Christian doctrine "the faith," with the definite article, (cf. Act 6:7 ; Act 13:8 ; Act 14:22 ; Gal 1:23 ; Gal 6:10 ; Jud 1:3 ; Jud 1:20 )
Here it has the article and probably option #3 is best.
▣ "your love" This is not in the ancient Greek manuscripts P46, א , A, or B, nor the Greek text used by Origen, Jerome, or Augustine, but it is present in the Colossians parallel (cf. Eph 1:4 ) and Phm 1:5 . It is obviously a scribal addition here in Ephesians. They tended to standardize Paul's phrasing.
▣ "saints" See Special Topic: Saints at Col 1:2 .
Eph 1:16 This verse reveals two aspects of Paul's prayer life: (1) thankfulness and (2) persistence. Paul continually prayed for all of Christ's churches (cf. Rom 1:9 ; 2Co 11:28 ; Php 1:3-4 ; Col 1:3 ; Col 1:9 ; 1Th 1:2-3 ; 2Ti 1:3 , Phm 1:4 ).
This is a good theological balance between trusting in God and intercessory prayer. The proclamation of the gospel and the development of churches was God's will. Yet Paul sensed a need to continue to pray for them. Somehow believers' prayers unleash the power of God in fresh, new ways. The sovereign God has chosen to limit Himself to the prayers of His people (cf. Jas 4:2 )! Intercessory prayer is a mystery of God's power linked to believers' volitional requests. See Special Topic on Thanksgiving at Col 4:2 . See Special Topic: Intercessory Prayer at Col 4:3 .
Eph 1:17 NASB, NRSV,
NJB "Lord Jesus Christ, the Father of glory, may give to you a spirit of"
NKJV "Lord Jesus Christ, the Father of glory, may give to you the spirit of"
TEV "Lord Jesus Christ, the glorious Father, to give you the Spirit"
Notice the emphasis on the Trinity seen in TEV translation of (1) Eph 1:3-14 ; (2) Eph 1:17 ; (3) Eph 2:18 ; (4) Eph 3:14-17 ; and (5) Eph 4:4-6 . See Special Topic: The Trinity at Eph 1:3 .
▣ "the Father of glory" This was an OT title for God (cf. Psa 24:7 ; Psa 29:3 ; Act 7:2 ). The genitive modifier (of glory) is also used of Jesus in 1Co 2:8 and Jas 2:1 . Paul's prayer is that YHWH will give these new believers a full and complete understanding of true wisdom which is Jesus Christ, not the intellectual false wisdom of the Gnostic teachers. There is no human secret wisdom. Jesus is the wisdom of God who fully reveals Him! See fuller note on "Glory" at Eph 1:6 .
▣ "may give to you a spirit" The term " spirit" is anarthrous (no definite article), but really serves the double purpose of referring to the human spirit energized by the Holy Spirit. Isa 11:2 describes God's gifts of the Spirit as "a spirit of wisdom," and "understanding," "a spirit of counsel," and "strength," "a spirit of knowledge," and "fear of the Lord."
In the NT there is a series of passages which describe what the Spirit produces in the lives of believers.
1. "a spirit of holiness," Rom 1:4 2. "a spirit of adoption as sons," Rom 8:15 3. "a spirit of gentleness," 1Co 4:21 4. "a spirit of faith," 2Co 4:13 5. "a spirit of wisdom and revelation," Eph 1:17 6. "the spirit of truth," vs. "the spirit of error," 1Jn 4:6
▣ "of wisdom and of revelation in the knowledge of Him" The pronouns in the paragraph refer to God the Father, as most do in Eph 1:3-14 . This wisdom and revelation was not just for some, but for all believers (cf. Eph 4:13 ). This was used to refute the intellectual and exclusivistic emphases of the false teachers. Gospel knowledge is God-given and Jesus-focused (cf. Col 1:9 ). He is the truth (cf. Joh 8:32 ; Joh 14:6 )!
Eph 1:18-19 Knowledge of God the Father's provisions in Christ involves three aspects.
1. the believers' predestined hope
2. the believers' glorious inheritance
3. the believers' understanding of God's surpassingly great power, manifested in Christ
Eph 1:18 "the eyes of your heart may be enlightened" This is a metaphor of the gospel bringing understanding to fallen humanity (cf. Act 26:18 ; 2Co 4:4-6 ). This has always been God's will. See Special Topic: Heart at Col 2:2 .
▣ "hope of His calling" For a full note on "hope" see Special Topic at Col 1:5 .
The term "calling" (kaleô) is used in several theological senses in the NT.
1. sinners are called by God through Christ to salvation
2. sinners call on the name of the Lord to be saved
3. believers are called on to live Christlike lives
4. believers are called to ministry tasks
The thrust of this text is #1. For "calling" see Special Topic at Eph 4:1 .
▣ "the riches of the glory" Paul often speaks of gospel truths as "riches" (cf. Eph 1:7 ; Eph 1:18 ; Eph 2:4 ; Eph 2:7 ; Eph 3:8 ; Eph 3:16 ). See note at Eph 1:7 .
▣ "inheritance" See full note at Eph 1:11 .
Eph 1:19 NASB "surpassing greatness"
NKJV "exceeding greatness"
NRSV "immeasurable greatness"
TEV "how very great"
NJB "how extraordinarily great"
This term huperballô is used only by Paul in the NT. It expresses his overwhelming emotion of what God in Christ has done for rebellious mankind in redemption (cf. 2Co 3:10 ; 2Co 9:14 ; Eph 1:19 ; Eph 2:7 ; Eph 3:19 ).
SPECIAL TOPIC: PAUL'S USE OF "HUPER" COMPOUNDS <http://www.freebiblecommentary.org/special_topics/paul_huper.html>
▣ "toward us who believe" This phrase shows the falsehood of the doctrine of "universalism" which asserts that eventually all people will be saved. This universalism is usually based on proof-texting isolated passages like Rom 5:18 . God has chosen to allow humans to participate (conditional covenant) in their own spiritual salvation and pilgrimage. Christians must repent and believe (cf. Mar 1:15 ; Act 3:16 ; Act 3:19 ; Act 20:21 ).
The gospel's inclusivism (cf. Joh 1:12 ; Joh 3:16 ; 1Ti 2:4-6 ; Tit 2:11 ; 1Pe 3:9 ) was in contrast to the exclusivism of the false teachers. The gospel is universal in its invitation (cf. 1Ti 2:4 ; Tit 2:11 ; 2Pe 3:9 ) to all who will call on the name of the Lord (cf. Rom 10:9-13 ).
▣ "the working of the strength of His might" This may be another allusion to Isa 11:2 (cf. Eph 1:17 ). This phrase is made up of three Greek words (energas, kratos, and ischus) which indicate God's power. A fourth term for power (dunamis) is used earlier in the verse. The focus of salvation is God's powerful actions through Christ, not individual human actions or intellectual concepts.
Eph 1:20 The next three phrases describe what God the Father's tremendous, mighty power has done for Jesus.
1. It "raised Him from the dead" Eph 1:20 . This was the sign of His accepted sacrifice (cf. 1 Corinthians 1:5 ).
2. It "seated Him on His right hand," Eph 1:20 . This was the place of exaltation and preeminence (cf. Col 3:1 ). This represented Christ's ongoing intercessory ministry (cf. Rom 8:34 ; Heb 7:25 ; Heb 9:24 ; 1Jn 2:1 and was fulfillment of OT prophecy, cf. Psa 110:1 ; Act 7:56 ).
3. It "made Him supreme Head of the church," Eph 1:22 . This use of the term church refers to the unique new people of God, which includes all who believe, both Jew and Gentile (cf. Eph 2:11 to Eph 3:13 ; Gal 3:27-29 ).
The things that the Father has done for Christ, Christ has done for His followers (cf. Eph 2:5-6 ). All three terms in Eph 2:5-6 are compounds with the preposition syn which means "joint participation with."
▣ "in the heavenly places" This locative (of sphere) neuter plural adjective (epouranious) is only used in Ephesians (cf. Eph 1:3 ; Eph 1:20 ; Eph 2:6 ; Eph 3:10 ; Eph 6:12 ). From the context of all of its usages, it must mean the spiritual realm in which believers live here and now, not heaven by and by.
Eph 1:21 "far above all rule and authority and power and dominion" This phrase may refer to ranks or orders of spiritual powers or angelic levels that are hostile to humanity (cf. Eph 2:2 ; Eph 3:10 ; Eph 6:12 ; Col 1:16 ; Col 2:10 ; Col 2:15 ; Rom 8:38-39 ; 1Co 15:24 ). Jesus is superior to all angelic ranks (cf. Hebrews 1-2). This refuted the Gnostic false teachers' emphasis on angelic levels (aeons). These ranks may also refer to impersonal structures in our world which allow humans to function apart from God. Examples are philosophy, education, government, medicine, religion, etc. (cf. Hendrik Berkhof's Christ and the Powers, Herald Press).
See Special Topic: Angels in Paul's Writings at Eph 6:12 .
Further, for "far above" see Special Topic: Paul's Use of Huper Compounds at Eph 1:19 .
For "authority" see Special Topic: Archç at Col 1:16 .
▣ "and every name that is named" This may refer to the false teachers' secret passwords or names used to pass through the angelic spheres. They were trusting in their secret knowledge of magical names to bring salvation. Paul asserts that salvation or union with God is found only in Jesus' name (cf. Php 2:9-11 ). In the OT a person's name represented his character. The Father's character is fully revealed in the Son (cf. Joh 14:8-14 ; Joh 17:11 ).
▣ "not only in this age but also in the one to come" The Jews believed in two ages, the current evil age and the new righteous age which would come through the Messiah. This new righteous age of the Spirit came at Pentecost! (cf. Joe 2:28-32 ; Mat 12:32 , Mar 10:30 ; Luk 16:8 ; Luk 18:30 ; Luk 20:34 ; 1Ti 6:17 ; 2Ti 4:10 ; Tit 2:12 , Heb 6:5 ).
SPECIAL TOPIC: THIS AGE AND THE AGE TO COME <http://www.freebiblecommentary.org/special_topics/age.html>
Eph 1:22 "He has put all things in subjection under His feet" "Subjection" is a military term for a chain of command (cf. Psa 110:1 ; Psa 8:6 ). The Father has given the Son first place in all things (cf. Col 1:18-19 ). In the end, the Son will turn all things back to the Father (cf. 1Co 15:27-28 ).
Jesus' submission to the Father does not imply, in any sense, inequality, but an administrative, functional division of labor within the Trinity. See fuller note on "submission" at Eph 5:21 .
▣ "gave Him as head over all things" The extended metaphor of Jesus as the Head of His body, the church, is only found in Ephesians and Colossians (cf. Eph 4:15 ; Eph 5:23 ; Col 1:18-19 ; Col 2:19 ). The people of the ancient Mediterranean world believed the head gave life to the body.
▣ "church" In secular Greek, this term meant an assembly (cf. Act 19:32 ). Ekklesia was used in the Septuagint (LXX) to translate the Hebrew term "assembly (qahal) of Israel" (cf. Exo 16:3 ; Exo 12:6 ; Lev 4:13 ; Num 20:4 ). This is the first of several uses of this term in Ephesians (cf. Eph 1:22 ; Eph 3:10 ; Eph 3:21 ; Eph 5:23-25 ; Eph 5:27 ; Eph 5:29 ; Eph 5:32 ). Both in Eph. (Eph 1:22-23 ) and in Col. (Col 1:24 ) Paul calls the church the body of Christ. The early church saw themselves as the fulfilled people of God with Christ Jesus, the Messiah, as their Head.
One of the unusual literary relationships between Ephesians and Colossians is that in Ephesians this term refers to the church universal (cf. 1Co 10:32 ; 1Co 12:28 ; 1Co 15:9 ; Gal 1:13 ; Php 3:6 ), while in Colossians it usually refers to the local church. This points toward Ephesians as a circular letter.
See Special Topic at Col 1:18 .
Eph 1:23 NASB, NKJV,
NRSV "the fullness of Him who fills all in all"
TEV "The completion of Him who Himself completes all things everywhere"
(footnote ". . .who is Himself completely filled with God's fullness")
NJB "The fullness of Him who is filled, all in all"
Grammatically this is a present middle participle. Here are some possible interpretations of this phrase:
1. Christ is filling the church
2. the church is filling Christ (cf. Col 1:24 )
3. the church is being filled to the full number of believers (numerical aspect, cf. Rom 11:25 )
This terminology was meant to attack the incipient Gnostic false teachers' theological system of aeons, emanations or angelic ranks. The terms "fulness" and "filled" are forms of the Greek term plçrôma, which later in the second century became the technical Gnostic term for the total number of angelic levels (cf. Eph 1:21 ) between the high, holy, spiritual god and the lesser god who fashioned evil matter. See notes on Gnosticism in the Introduction to Ephesians.
This is a powerful definition of the church. She is meant to fully reflect her head, Jesus. As Jesus revealed the Father, so too, the church is to reveal the Father.
1. Paul, an apostle. As the same form of salutation, or at least very little varied, is found in all the Epistles, it would be superfluous to repeat here the observations which we have formerly made. He calls himself “an apostle of Jesus Christ;” for all to whom has been given the ministry of reconciliation are his ambassadors. The word Apostle, indeed, carries something more; for it is not every minister of the gospel, as we shall afterwards see, (Eph 4:11,) that can be called an apostle. But this subject has been explained more fully in my remarks on the Epistle to the Galatians. (See Calvin on “Gal 1:1 ”)
He adds, by the will of God; for “no man ought to take this honor unto himself,” (Heb 5:4,) but every man ought to wait for the calling of God, which alone makes lawful ministers. He thus meets the jeers of wicked men by holding out the authority of God, and removes every occasion of inconsiderate strife.
To all the saints. He gives the name of saints to those whom he afterwards denominates faithful in Christ Jesus. No man, therefore, is a believer who is not also a saint; and, on the other hand, no man is a saint who is not a believer. Most of the Greek copies want the word all; but I was unwilling to strike it out, because it must, at all events, be understood.
3. Blessed (108) be the God and Father of our Lord Jesus Christ. The lofty terms in which he extolls the grace of God toward the Ephesians, are intended to rouse their hearts to gratitude, to set them all on flame, to fill them even to overflowing with this thought. They who perceive in themselves discoveries of the Divine goodness, so full and absolutely perfect, and who make them the subject of earnest meditation, will never embrace new doctrines, by which the very grace which they feel so powerfully in themselves is thrown into the shade. The design of the apostle, therefore, in asserting the riches of divine grace toward the Ephesians, was to protect them against having their faith shaken by the false apostles, as if their calling were doubtful, or salvation were to be sought in some other way. He shews, at the same time, that the full certainty of future happiness rests on the revelation of his love to us in Christ, which God makes in the gospel. But to confirm the matter more fully, he rises to the first cause, to the fountain, — the eternal election of God, by which, ere we are born, (Rom 9:11,) we are adopted as sons. This makes it evident that their salvation was accomplished, not by any accidental or unlooked-for occurrence, but by the eternal and unchangeable decree of God.
The word bless is here used in more than one sense, as referring to God, and as referring to men. I find in Scripture four different significations of this word.1. We are said to bless God when we offer praise to him for his goodness.2. God is said to bless us, when he crowns our undertakings with success, and, in the exercise of his goodness, bestows upon us happiness and prosperity; and the reason is, that our enjoyments depend entirely upon his pleasure. Our attention is here called to the singular efficacy which dwells in the very word of God, and which Paul expresses in beautiful language.3. Men bless each other by prayer.4. The priest’s blessing is not simply a prayer, but is likewise a testimony and pledge of the Divine blessing; for the priests received a commission to bless in the name of the Lord. Paul therefore blesses God, because he hath blessed us, that is, hath enriched us with all blessing and grace.
With all spiritual blessings. I have no objection to Chrysostom’s remark, that the word spiritual conveys an implied contrast between the blessing of Moses and of Christ. The law had its blessings; but in Christ only is perfection found, because he gives us a perfect revelation of the kingdom of God, which leads us directly to heaven. When the body itself is presented to us, figures are no longer needed.
In heavenly. Whether we understand the meaning to be, in heavenly Places, or in heavenly Benefits, is of little consequence. All that was intended to be expressed is the superiority of that grace which we receive through Christ. The happiness which it bestows is not in this world, but in heaven and everlasting life. In the Christian religion, indeed, as we are elsewhere taught, (1. i 4:8,) is contained the “promise of the life that now is, and of that which is to come;” but its aim is spiritual happiness, for the kingdom of Christ is spiritual. A contrast is drawn between Christ and all the Jewish emblems, by which the blessing under the law was conveyed; for where Christ is, all those things are superfluous.
(108) “As to the accumulation of cognate terms in εὐλογητὸς εὐλογήσας and εὐλογία, it may be observed, that in composition such was by the ancients, especially the early writers, rather sought after as a beauty than avoided as a blemish.” — Bloomfield.
4. According as he hath chosen us. The foundation and first cause, both of our calling and of all the benefits which we receive from God, is here declared to be his eternal election. If the reason is asked, why God has called us to enjoy the gospel, why he daily bestows upon us so many blessings, why he opens to us the gate of heaven, — the answer will be constantly found in this principle, that he hath chosen us before the foundation of the world. The very time when the election took place proves it to be free; for what could we have deserved, or what merit did we possess, before the world was made? How childish is the attempt to meet this argument by the following sophism! “We were chosen because we were worthy, and because God foresaw that we would be worthy.” We were all lost in Adam; and therefore, had not God, through his own election, rescued us from perishing, there was nothing to be foreseen. The same argument is used in the Epistle to the Romans, where, speaking of Jacob and Esau, he says,
“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.” (Rom 9:11.)
But though they had not yet acted, might a sophist of the Sorbonne reply, God foresaw that they would act. This objection has no force when applied to the depraved natures of men, in whom nothing can be seen but materials for destruction.
In Christ. This is the second proof that the election is free; for if we are chosen in Christ, it is not of ourselves. It is not from a perception of anything that we deserve, but because our heavenly Father has introduced us, through the privilege of adoption, into the body of Christ. In short, the name of Christ excludes all merit, and everything which men have of their own; for when he says that we arechosen in Christ, it follows that in ourselves we are unworthy.
That we should be holy. This is the immediate, but not the chief design; for there is no absurdity in supposing that the same thing may gain two objects. The design of building is, that there should be a house. This is the immediate design, but the convenience of dwelling in it is the ultimate design. It was necessary to mention this in passing; for we shall immediately find that Paul mentions another design, the glory of God. But there is no contradiction here; for the glory of God is the highest end, to which our sanctification is subordinate.
This leads us to conclude, that holiness, purity, and every excellence that is found among men, are the fruit of election; so that once more Paul expressly puts aside every consideration of merit. If God had foreseen in us anything worthy of election, it would have been stated in language the very opposite of what is here employed, and which plainly means that all our holiness and purity of life flow from the election of God. How comes it then that some men are religious, and live in the fear of God, while others give themselves up without reserve to all manner of wickedness? If Paul may be believed, the only reason is, that the latter retain their natural disposition, and the former have been chosen to holiness. The cause, certainly, is not later than the effect. Election, therefore, does not depend on the righteousness of works, of which Paul here declares that it is the cause.
We learn also from these words, that election gives no occasion to licentiousness, or to the blasphemy of wicked men who say, “Let us live in any manner we please; for, if we have been elected, we cannot perish.” Paul tells them plainly, that they have no right to separate holiness of life from the grace of election; for
“whom he did predestinate, them he also called, and whom he called, them he also justified.” (Rom 8:30.)
The inference, too, which the Catharists, Celestines, and Donatists drew from these words, that we may attain perfection in this life, is without foundation. This is the goal to which the whole course of our life must be directed, and we shall not reach it till we have finished our course. Where are the men who dread and avoid the doctrine of predestination as an inextricable labyrinth, who believe it to be useless and almost dangerous? No doctrine is more useful, provided it be handled in the proper and cautious manner, of which Paul gives us an example, when he presents it as an illustration of the infinite goodness of God, and employs it as an excitement to gratitude. This is the true fountain from which we must draw our knowledge of the divine mercy. If men should evade every other argument, election shuts their mouth, so that they dare not and cannot claim anything for themselves. But let us remember the purpose for which Paul reasons about predestination, lest, by reasoning with any other view, we fall into dangerous errors.
Before him it love. Holiness before God (κατενώπιον αὐτοῦ) is that of a pure conscience; for God is not deceived, as men are, by outward pretense, but looks to faith, or, which means the same thing, the truth of the heart. If we view the word love as applied to God, the meaning will be, that the only reason why he chose us, was his love to men. But I prefer connecting it with the latter part of the verse, as denoting that the perfection of believers consists in love; not that God requires love alone, but that it is an evidence of the fear of God, and of obedience to the whole law.
5. Who hath predestinated us. What follows is intended still further to heighten the commendation of divine grace. The reason why Paul inculcated so earnestly on the Ephesians the doctrines of free adoption through Christ, and of the eternal election which preceded it, has been already considered. But as the mercy of God is nowhere acknowledged in more elevated language, this passage will deserve our careful attention. Three causes of our salvation are here mentioned, and a fourth is shortly afterwards added. The efficient cause is the good pleasure of the will of God, the material cause is, Jesus Christ, and the final cause is,the praise of the glory of his grace. Let us now see what he says respecting each.
To the first belongs the whole of the following statement God hath predestinated us in himself, according to the good pleasure of his will, unto the adoption of sons, and hath made us accepted by his grace. In the word predestinate we must again attend to the order. We were not then in existence, and therefore there was no merit of ours. The cause of our salvation did not proceed from us, but from God alone. Yet Paul, not satisfied with these statements, adds in himself. The Greek phrase is, εἰς αὑτὸν, and has the same meaning with ἐν αὑτῷ. By this he means that God did not seek a cause out of himself, but predestinated us, because such was his will.
But this is made still more clear by what follows, according to the good pleasure of his will. The word will was enough, for Paul very frequently contrasts it with all outward causes by which men are apt to imagine that the mind of God is influenced. But that no doubt may remain, he employs the word good pleasure, which expressly sets aside all merit. In adopting us, therefore, God does not inquire what we are, and is not reconciled to us by any personal worth. His single motive is the eternal good pleasure, by which he predestinated us. (109) Why, then, are the sophists not ashamed to mingle with them other considerations, when Paul so strongly forbids us to look at anything else than the good pleasure of God?
Lest anything should still be wanting, he adds, ἐχαρίτωσεν ἐν χάριτι (110) This intimates, that, in the freest manner, and on no mercenary grounds, does God bestow upon us his love and favor, just as, when we were not yet born, and when he was prompted by nothing but his own will, he fixed upon us his choice. (111)
The material cause both of eternal election, and of the love which is now revealed, is Christ, the Beloved. This name is given, to remind us that by him the love of God is communicated to us. Thus he is the well-beloved, in order that we may be reconciled by him. The highest and last end is immediately added, the glorious praise of such abundant grace. Every man, therefore, who hides this glory, is endeavoring to overturn the everlasting purpose of God. Such is the doctrine of the sophists, which entirely overturns the doctrine of Christ, lest the whole glory of our salvation should be ascribed undividedly to God alone.
(109) “This could not have been obtained by our own strength, had he not by his eternal decree, adopted us into the right and privilege of children, and that by Jesus Christ, to whom he hath so closely united us by faith and love, that we have become his members, and are one with him, and obtain (by communication with him) what was not due to our own merits.” — Erasmus.
(110) “Il nous a rendu agreables.” “He hath made us acceptable.”
(111) “The original word, ἐχαρίτωσεν, ‘he hath made us accepted,’ is not used by any profane authors; however, the sense of it is plain. It is used in the angel’s salutation to the Virgin Mary, ‘Hail, thou that art highly favored;’ and that the word there is rightly rendered, is plain from the reason which the angel himself gives, ‘Thou hast found favor with God.’ (Luk 1:28) So that the plain meaning of the word, and the true rendering of it in the place before us, is, not as we have translated it, ‘made us accepted,’ but ‘highly favored us.’” — Chandler.
7. In whom we have redemption. The apostle is still illustrating the material cause, — the manner in which we are reconciled to God through Christ. By his death he has restored us to favor with the Father; and therefore we ought always to direct our minds to the blood of Christ, as the means by which we obtain divine grace. After mentioning that, through the blood of Christ, we obtain redemption, he immediately styles it the forgiveness of sins, — to intimate that we are redeemed, because our sins are not imputed to us. Hence it follows, that we obtain by free grace that righteousness by which we are accepted of God, and freed from the chains of the devil and of death. The close connection which is here preserved, between our redemption itself and the manner in which it is obtained, deserves our notice; for, so long as we remain exposed to the judgment of God, we are bound by miserable chains, and therefore our exemption from guilt, becomes an invaluable freedom.
According to the riches of his grace. He now returns to the efficient cause, — the largeness of the divine kindness, which has given Christ to us as our Redeemer. Riches, and the corresponding word overflow, in the following verse, are intended to give us large views of divine grace. The apostle feels himself unable to celebrate, in a proper manner, the goodness of God, and desires that the contemplation of it would occupy the minds of men till they are entirely lost in admiration. How desirable is it that men were deeply impressed with “the riches of that grace” which is here commended! No place would any longer be found for pretended satisfactions, or for those trifles by which the world vainly imagines that it can redeem itself; as if the blood of Christ, when unsupported by additional aid, had lost all its efficacy. (112)
(112) “Comme si le sang de Christ sechoit et perdoit sa vigueur.” “As if the blood of Christ were dried up, and lost its force.”
8. In all wisdom. He now comes to the formal cause, the preaching of the gospel, by which the goodness of God overflows upon us. (113) It is through faith that we receive Christ, by whom we come to God, and by whom we enjoy the privilege of adoption. Paul gives to the gospel the magnificent appellations of wisdom and prudence, for the purpose of leading the Ephesians to despise all contrary doctrines. The false apostles insinuated themselves, under the pretense of imparting views more elevated than the elementary instructions which Paul conveyed. And the devil, in order to undermine our faith, labors, as far as he can, to disparage the gospel. Paul, on the other hand, builds up the authority of the gospel, that believers may rest upon it with unshaken confidence. All wisdom means — full or perfect wisdom.
(113) ἧς ἐπερίσσευσεν — “ἧς for ἧ, (by a common Grecism, in which the relative is attracted by the antecedent,) if, at least, we take ἐπερίσσευσεν, with many modern expositors, in a neuter sense, ‘in which he hath renewed his abundant goodness to us;’ but if, with the ancient and some modern ones, in an active sense, ‘to make to abound,’ (as in 2. o 4:15,) the ἧς will be for ἥν, meaning, ‘which he has bountifully bestowed upon us.'“ — Bloomfield.
9. Having made known to us the mystery of his will. Some were alarmed at the novelty of his doctrine. With a view to such persons, he very properly denominates it a mystery of the divine will, and yet a mystery which God has now been pleased to reveal. As he formerly ascribed their election, so he now ascribes their calling, to the good pleasure of God. The Ephesians are thus led to consider that Christ has been made known, and the gospel preached to them, not because they deserved any such thing, but because it pleased God.
Which he hath purposed in himself. All is wisely and properly arranged. What can be more just than that his purposes, with which men are unacquainted, should be known to God alone, so long as he is pleased to conceal them, — or, again, that it should be in his own will and power to fix the time when they shall be communicated to men? The decree to adopt the Gentiles is declared to have been till now hidden in the mind of God, but so hidden, that God reserved it in his own power until the time of the revelation. Does any one now complain of it as a new and unprecedented occurrence, that those who were formerly “without God in the world,” (Eph 2:12,) should be received into the church? Will he have the hardihood to deny that the knowledge of God is greater than that of men?
10. That in the dispensation of the fullness of times. That no man may inquire, why one time rather than another was selected, the apostle anticipates such curiosity, by calling the appointed period the fullness of times, the fit and proper season, as he also did in a former epistle. (Gal 4:4) Let human presumption restrain itself, and, in judging of the succession of events, let it bow to the providence of God. The same lesson is taught by the word dispensation, for by the judgment of God the lawful administration of all events is regulated.
That he might gather together in one. In the old translation it is rendered ( instaurare ) restore; to which Erasmus has added ( summatim ) comprehensively. I have chosen to abide closely by the meaning of the Greek word, ἀνακεφαλαιώσασθαι, (114) because it is more agreeable to the context. The meaning appears to me to be, that out of Christ all things were disordered, and that through him they have been restored to order. And truly, out of Christ, what can we perceive in the world but mere ruins? We are alienated from God by sin, and how can we but present a broken and shattered aspect? The proper condition of creatures is to keep close to God. Such a gathering together (ἀνακεφαλαίωσις) as might bring us back to regular order, the apostle tells us, has been made in Christ. Formed into one body, we are united to God, and closely connected with each other. Without Christ, on the other hand, the whole world is a shapeless chaos and frightful confusion. We are brought into actual unity by Christ alone.
But why are heavenly beings included in the number? The angels were never separated from God, and cannot be said to have been scattered. Some explain it in this manner. Angels are said to be gathered together, because men have become members of the same society, are admitted equally with them to fellowship with God, and enjoy happiness in common with them by means of this blessed unity. The mode of expression is supposed to resemble one frequently used, when we speak of a whole building as repaired, many parts of which were ruinous or decayed, though some parts remained entire.
This is no doubt true; but what hinders us from saying that the angels also have been gathered together? Not that they were ever scattered, but their attachment to the service of God is now perfect, and their state is eternal. What comparison is there between a creature and the Creator, without the interposition of a Mediator? So far as they are creatures, had it not been for the benefit which they derived from Christ, they would have been liable to change and to sin, and consequently their happiness would not have been eternal. Who then will deny that both angels and men have been brought back to a fixed order by the grace of Christ? Men had been lost, and angels were not beyond the reach of danger. By gathering both into his own body, Christ hath united them to God the Father, and established actual harmony between heaven and earth.
(114) ‘᾿Ανακεφαλαιώσασθαι “I have compared this word with συγκεφαλαιοῦσθαι in the writings of Xenophon, so as to bring out this sense, that ‘to Christ, as the Head, all things are subject.’ I am confirmed in this opinion by Chrysostom, who explains it in this manner: μίαν κεφαλὴν ἅπασιν ἐπέθηκε τὸ κατὰ σάρκα Χριστόν, ‘he hath given to all one head, Christ according to the flesh.’ Polybius. also uses συγκεφαλαιοῦσθαι, instead of ἀνακεφαλαιοῦσθαι. So that it is evident that those two words are employed indiscriminately.” — Raphelius.
11. Through whom also we have obtained an inheritance. Hitherto he has spoken generally of all the elect; he now begins to take notice of separate classes. When he says, WE have obtained, he speaks of himself and of the Jews, or, perhaps more correctly, of all who were the first fruits of Christianity; and afterwards he comes to the Ephesians. It tended not a little to confirm the faith of the Ephesian converts, that he associated them with himself and the other believers, who might be said to be the first-born in the church. As if he had said, “The condition of all godly persons is the same with yours; for we who were first called by God owe our acceptance to his eternal election.” Thus, he shews, that, from first to last, all have obtained salvation by free grace, because they have been freely adopted according to eternal election.
Who worketh all things. The circumlocution employed in describing the Supreme Being deserves attention. He speaks of Him as the sole agent, and as doing everything according to His own will, so as to leave nothing to be done by man. In no respect, therefore, are men admitted to share in this praise, as if they brought anything of their own. God looks at nothing out of himself to move him to elect them, forthe counsel of his own will is the only and actual cause of their election. This may enable us to refute the error, or rather the madness, of those who, whenever they are unable to discover the reason of God’s works, exclaim loudly against his design.
12. That we should be to the praise of his glory. Here again he mentions the final cause of salvation; for we must eventually become illustrations of the glory of God, if we are nothing but vessels of his mercy. The word glory, by way of eminence, (κατ ᾿ ἐξοχὴν) denotes, in a peculiar manner, that which shines in the goodness of God; for there is nothing that is more peculiarly his own, or in which he desires more to be glorified, than goodness.
13. In whom ye also. He associates the Ephesians with himself, and with the rest of those who were the first fruits; for he says that they, in like manner, trusted in Christ. His object is, to shew that both had the same faith; and therefore we must supply the word trusted from the twelfth verse. He afterwards states that they were brought to that hope by the preaching of the gospel.
Two epithets are here applied to the gospel, — the word of truth, and the gospel of your salvation. Both deserve our careful attention. Nothing is more earnestly attempted by Satan than to lead us either to doubt or to despise the gospel. Paul therefore furnishes us with two shields, by which we may repel both temptations. In opposition to every doubt, let us learn to bring forward this testimony, that the gospel is not only certain truth, which cannot deceive, but is, by way of eminence, (κατ ᾿ ἐξοχὴν,) the word of truth, as if, strictly speaking, there were no truth but itself. If the temptation be to contempt or dislike of the gospel, let us remember that its power and efficacy have been manifested in bringing to us salvation. The apostle had formerly declared that
“it is the power of God to salvation to every one that believeth,” (Rom 1:16;)
but here he expresses more, for he reminds the Ephesians that, having been made partakers of salvation, they had learned this by their own experience. Unhappy they who weary themselves, as the world generally does, in wandering through many winding paths, neglecting the gospel, and pleasing themselves with wild romances, —
“ever learning and never able to come to the knowledge of the truth,”
(2. i 3:7)
or to find life! But happy they who have embraced the gospel, and whose attachment to it is steadfast; for this, beyond all doubt, is truth and life.
In whom also, after that ye believed. Having maintained that the gospel is certain, he now comes to the proof. And what higher surety can be found than the Holy Spirit? “Having denominated the gospel the word of truth, I will not prove it by the authority of men; for you have the testimony of the Spirit of God himself, who seals the truth of it in your hearts.” This elegant comparison is taken from Seals, which among men have the effect of removing doubt. Seals give validity both to charters and to testaments; anciently, they were the principal means by which the writer of a letter could be known; and, in short, a seal distinguishes what is true and certain, from what is false and spurious. This office the apostle ascribes to the Holy Spirit, not only here, but in another part of this Epistle, (Eph 4:30,) and in the Second Epistle to the Corinthians, (2. o 1:22.) Our minds never become so firmly established in the truth of God as to resist all the temptations of Satan, until we have been confirmed in it by the Holy Spirit. The true conviction which believers have of the word of God, of their own salvation, and of religion in general, does not spring from the judgment of the flesh, or from human and philosophical arguments, but from the sealing of the Spirit, who imparts to their consciences such certainty as to remove all doubt. The foundation of faith would be frail and unsteady, if it rested on human wisdom; and therefore, as preaching is the instrument of faith, so the Holy Spirit makes preaching efficacious.
But is it not the faith itself which is here said to be sealed by the Holy Spirit? If so, faith goes before the sealing. I answer, there are two operations of the Spirit in faith, corresponding to the two parts of which faith consists, as it enlightens, and as it establishes the mind. The commencement of faith is knowledge: the completion of it is a firm and steady conviction, which admits of no opposing doubt. Both, I have said, are the work of the Spirit. No wonder, then, if Paul should declare that the Ephesians, who received by faith the truth of the gospel, were confirmed in that faith by the seal of the Holy Spirit.
With that Holy Spirit of promise. This title is derived from the effect produced; for to him we owe it that the promise of salvation is not made to us in vain. As God promises in his word, “that he will be to us a Father,” (2. o 6:18,) so he gives to us the evidence of having adopted us by the Holy Spirit.
14. Which is the earnest (115) of our inheritance. This phrase is twice used by Paul in another Epistle. (2. o 1:22.) The metaphor is taken from bargains, in which, when a pledge has been given and accepted, the whole is confirmed, and no room is left for a change of mind. Thus, when we have received the Spirit of God, his promises are confirmed to us, and no dread is felt that they will be revoked. In themselves, indeed, the promises of God are not weak; but, until we are supported by the testimony of the Spirit, we never rest upon them with unshaken confidence. The Spirit, then, is the earnest of our inheritance of eternal life, until the redemption, that is, until the day of complete redemption is arrived. So long as we are in this world, our warfare is sustained by hope, and therefore this earnest is necessary; but when the possession itself shall have been obtained, the necessity and use of the earnest will then cease.
The significance of a pledge lasts no longer than till both parties have fulfilled the bargain; and, accordingly, he afterwards adds, ye are sealed to the day of redemption, (Eph 4:30,) which means the day of judgment. Though we are now redeemed by the blood of Christ, the fruit of that redemption does not yet appear; for “every creature groaneth, desiring to be delivered from the bondage of corruption. And not only they, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body;” for we have not yet obtained it, but by hope. (Rom 8:21.) But we shall obtain it in reality, when Christ shall appear to judgment. Such is the meaning of the word redemption in the passage now quoted from the Epistle to the Romans, and in a saying of our Lord,
“Look up, and lift up your heads, for your redemption draweth nigh.”
(Luk 21:28.)
Περιποίησις, which we translate the possession obtained, is not the kingdom of heaven, or a blessed immortality, but the Church itself. This is added for their consolation, that they might not think it hard to cherish their hope till the day of Christ’s coming, or be displeased that they have not yet obtained the promised inheritance; for such is the common lot of the whole Church.
To the praise of his glory. The word praise, as in the twelfth verse, Eph 1:12. signifies “making known.” (116) The glory of God may sometimes be concealed, or imperfectly exhibited. But in the Ephesians God had given proofs of his goodness, that his glory might be celebrated and openly proclaimed. Those persons, therefore, who slighted the calling of the Ephesians, might be charged with envying and slighting the glory of God.
The frequent mention of the glory of God ought not to be regarded as superfluous, for what is infinite cannot be too strongly expressed. This is particularly true in commendations of the Divine mercy, for which every godly person will always feel himself unable to find adequate language. He will be more ready to utter, than other men will be to hear, the expression of praise; for the eloquence both of men and angels, after being strained to the utmost, falls immeasurably below the vastness of this subject. We may likewise observe, that there is not a more effectual method of shutting the mouths of wicked men, than by shewing that our views tend to illustrate, and theirs to obscure, the glory of God.
(115) “The original word ἀρ᾿ῥαβών, seems properly to denote the first part of the price that is paid in any contract, as an earnest and security of the remainder, and which, therefore, is not taken back, but kept till the residue is paid to complete the whole sum. And thus it differs from a pledge, which is somewhat given for the security of a contract, but redeemed and restored, when the contract is completed; but it must be owned that the word is used to denote both an earnest and a pledge, and in either sense it is very properly applied to the Holy Spirit of promise.” — Chandler.
(116) “Louange yci se prend comme ci devant pour la publication et manifestation.” “Here, as formerly, ‘praise’ denotes proclamation and manifestation.”
15. Wherefore I also. This thanksgiving was not simply an expression of his ardent love to the Ephesians. He congratulated them before God, that the opinion which he had formed respecting them was highly favorable. Observe here, that under faith and love Paul includes generally the whole excellence of Christian character. He uses the expression, faith in the Lord Jesus, (117) because Christ is the aim and object of faith. Love ought to embrace all men, but here the saints are particularly mentioned; because love, when properly regulated, begins with them, and is afterwards extended to all others. If our love must have a view to God, the nearer any man approaches to God, the stronger unquestionably must be his claims to our love.
(117) “‘Having heard of your faith in the Lord Jesus.’ It is wrong to argue from this expression, with Olshausen and De Wette, that the apostle had no personal knowledge of the persons whom he addressed. This was an early surmise, for it is referred to by Theodoret. Some, says he, have supposed that the apostle wrote to the Ephesians, ὡς μηδέπω θεασάμενος αὐτοὺς, (as having never seen them.) But some years had elapsed since the apostle had visited Ephesus, and seen the Ephesian Church; and might he not refer to reports of their Christian steadfastness which had reached him? Nay, his use of the word may signify that such intelligence had been repeatedly brought to him.” — Eadie.
16. Making mention of you. To thanksgiving, as his custom is, he adds prayer, in order to excite them to additional progress. It was necessary that the Ephesians should understand that they had entered upon the proper course. But it was equally necessary that they should not turn aside to any new scheme of doctrine, or become indifferent about proceeding farther; for nothing is more dangerous than to be satisfied with that measure of spiritual benefits which has been already obtained. Whatever, then, may be the height of our attainments, let them be always accompanied by the desire of something higher.
17. That the God of our Lord Jesus Christ. But what does Paul wish for the Ephesians? The spirit of wisdom, and the eyes of their understanding being enlightened. And did they not possess these? Yes; but at the same time they needed increase, that, being endowed with a larger measure of the Spirit, and being more and more enlightened, they might more clearly and fully hold their present views. The knowledge of the godly is never so pure, but that some dimness or obscurity hangs over their spiritual vision. But let us examine the words in detail.
The God of our Lord Jesus Christ. The Son of God became man in such a manner, that God was his God as well as ours.
“I ascend,” says he, “to my Father, and your Father; and to my God, and your God.” (Joh 20:17)
And the reason why he is our God, is, that he is the God of Christ, whose members we are. Let us remember, however, that this relates to his human nature; so that his subjection takes nothing away from his eternal godhead.
The Father of glory. This title springs from the former; for God’s glory, as a Father, consists in subjecting his Son to our condition, that, through him, he might be our God. The Father of glory is a well-known Hebrew idiom for The glorious Father. There is a mode of pointing and reading this passage, which I do not disapprove, and which connects the two clauses in this manner: That God, the glorious Father of our Lord Jesus Christ, may give to you.
The Spirit of wisdom and revelation is here put, by a figure of speech, (metonymy,) for the grace which the Lord bestows upon us by his own Spirit. But let it be observed, that the gifts of the Spirit are not the gifts of nature. Till the Lord opens them, the eyes of our heart are blind. Till the Spirit has become our instructor, all that we know is folly and ignorance. Till the Spirit of God has made it known to us by a secret revelation, the knowledge of our Divine calling exceeds the capacity of our own minds.
In the knowledge of him. This might also be read, In the knowledge of himself. Both renderings agree well with the context, for he that knows the Son knows also the Father; but I prefer the former as more natively suggested by the Greek pronoun, ἐν ἐπιγνώσει αὐτοῦ
18. The eyes of your understanding being enlightened. The eyes of your heart is the rendering of the Vulgate, which is supported by some Greek manuscripts. The difference is immaterial, for the Hebrews frequently employ it to denote the rational powers of the soul, though more strictly, being the seat of the affections, it means the will or desire; but I have preferred the ordinary translation.
And what the riches. A comparison, suggested by its excellence, reminds us how unfit we are to receive this elevated knowledge; for the power of God is no small matter. This great power, he tells us, had been exerted, and in a very extraordinary manner, towards the Ephesians, who were thus laid under constant obligations to follow his calling. By thus extolling the grace of God toward themselves, he intended to check every tendency to despise or dislike the duties of the Christian life. But the splendid encomiums which he pronounces on faith convey to us also this instruction, that it is so admirable a work and gift of God, that no language can do justice to its excellence. Paul is not in the habit of throwing out hyperboles without discrimination; but when he comes to treat of a matter which lies so far beyond this world as faith does, he raises our minds to the admiration of heavenly power.
19. According to the working. Some consider this clause as referring solely to the word believe, which comes immediately before it; but I rather view it as an additional statement, tending to heighten the greatness of the power, as a demonstration, or, if you prefer it, an instance and evidence of the efficacy of the power. The repetition of the word power, (δυνάμεως) has the appearance of being superfluous; but in the former case it is restricted to one class, — in the next, it has a general application. Paul, we find, never thinks that he can say enough in his descriptions of the Christian calling. And certainly the power of God is wonderfully displayed, when we are brought from death to life, and when, from being the children of hell, we become the children of God and heirs of eternal life.
Foolish men imagine that this language is absurdly hyperbolical; but godly persons, who are engaged in daily struggles with inward corruption, have no difficulty in perceiving that not a word is here used beyond what is perfectly just. As the importance of the subject cannot be too strongly expressed, so our unbelief and ingratitude led Paul to employ this glowing language. We never form adequate conceptions of the treasure revealed to us in the gospel; or, if we do, we cannot persuade ourselves that it is possible for us to do so, because we perceive nothing in us that corresponds to it, but everything the reverse. Paul’s object, therefore, was not only to impress the Ephesians with a deep sense of the value of Divine grace, but also to give them exalted views of the glory of Christ’s kingdom. That they might not be cast down by a view of their own unworthiness, he exhorts them to consider the power of God; as if he had said, that their regeneration was no ordinary work of God, but was an astonishing exhibition of his power.
According to the efficacy of the power of his strength. There are three words here, on which we may make a passing remark. We may view strength as the root, — power as the tree, — and efficacy as the fruit, or the stretching out of the Divine arm which terminates in action.
20. Which he wrought in Christ. The Greek verb isἐνέργησεν, from which ἐνέργεια is derived. It might run thus, According to the efficacy which he effected. But the translation which I have given conveys the same meaning, and is less harsh.
With the greatest propriety does he enjoin us to contemplate this power in Christ; for in us it is hitherto concealed. “My strength,” says he, “is made perfect in weakness.” (2. o 12:9.) In what do we excel the children of the world but in this, that our condition appears to be somewhat worse than theirs? Though sin does not reign, it continues to dwell in us, and death is still strong. Our blessedness, which lies in hope, is not perceived by the world. The power of the Spirit is a thing unknown to flesh and blood. A thousand distresses, to which we are daily liable, render us more despised than other men.
Christ alone, therefore, is the mirror in which we can contemplate that which the weakness of the cross hinders from being clearly seen in ourselves. When our minds rise to a confident anticipation of righteousness, salvation, and glory, let us learn to turn them to Christ. We still lie under the power of death; but he, raised from the dead by heavenly power, has the dominion of life. We labor under the bondage of sin, and, surrounded by endless vexations, are engaged in a hard warfare, (1. i 1:18;) but he, sitting at the right hand of the Father, exercises the highest government in heaven and earth, and triumphs gloriously over the enemies whom he has subdued and vanquished. We lie here mean and despised; but to him has been “given a name” (Phi 2:9,) which angels and men regard with reverence, and devils and wicked men with dread. We are pressed down here by the scantiness of all our comforts: but he has been appointed by the Father to be the sole dispenser of all blessings. For these reasons, we shall find our advantage in directing our views to Christ, that in him, as in a mirror, we may see the glorious treasures of Divine grace, and the unmeasurable greatness of that power, which has not yet been manifested in ourselves.
And set him at his own right hand. This passage shews plainly, if any one does, what is meant by the right hand of God. It does not mean any particular place, but the power which the Father has bestowed on Christ, that he may administer in his name the government of heaven and earth. It is idle, therefore, to inquire why Stephen saw him standing, (Act 7:55,) while Paul describes him as sitting at God’s right hand. The expression does not refer to any bodily posture, but denotes the highest royal power with which Christ has been invested. This is intimated by what immediately follows, far above all principality and power: for the whole of this description is added for the purpose of explaining what is meant bythe right hand.
God the Father is said to have raised Christ to “his right hand,” because he has made him to share in his government, because by him he exerts all his power; the metaphor being borrowed from earthly princes, who confer the honor of sitting along with themselves on those whom they have clothed with the highest authority. As the right hand of God fills heaven and earth, it follows that the kingdom and power of Christ are equally extensive. It is in vain, therefore, to attempt to prove that, because Christ sitteth at the right hand of God, he dwells in heaven alone. His human nature, it is true, resides in heaven, and not in earth; but that argument is foreign to the purpose. The expression which follows, in heavenly places, does not at all imply that the right hand of God is confined to heaven, but directs us to contemplate the heavenly glory amidst which our Lord Jesus dwells, the blessed immortality which he enjoys, and the dominion over angels to which he has been exalted.
21. Far above all principality, and power, and might, and dominion. All these names, there can be no doubt, are applied to angels, who are so denominated, because, by means of them, God exercises his power, and might, and dominion. He permits them to share, as far as is competent to creatures, what belongs to himself, and even gives to them his own name; for we find that they are called אלהים, (elohim,) gods. From the diversity of names we conclude that there are various orders of angels; but to attempt to settle these with exactness, to fix their number, or determine their ranks, would not merely discover foolish curiosity, but would be rash, wicked, and dangerous.
But why did he not simply call them Angels? I answer, it was to convey exalted views of the glory of Christ that Paul employed those lofty titles. As if he had said, “There is nothing so elevated or excellent, by whatever name it may be named, that is not subject to the majesty of Christ.” There was an ancient superstition, prevalent both among Jews and Gentiles, falsely attributing to angels many things, in order to draw away their minds from God himself, and from the true Mediator. Paul constantly labors to prevent this imaginary lustre of angels from dazzling the eyes of men, or obscuring the brightness of Christ; and yet his utmost exertions could not prevent “the wiles of the devil”(Eph 6:11) from succeeding in this matter. Thus we see how the world, through a superstitious dread of angels, departed from Christ. It was indeed the unavoidable consequence of the false opinions entertained respecting angels, that the pure knowledge of Christ disappeared.
Above every name that is named. Name is here taken for largeness, or excellence; and to be named means to enjoy celebrity and praise. The age that is to come is expressly mentioned, to point out that the exalted rank of Christ is not temporal, but eternal; and that it is not limited to this world, but shines illustriously in the kingdom of God. For this reason, too, Isaiah calls him, (Isa 9:6,) The Father of the future age. In short, the glories of men and angels are made to hold an inferior place, that the glory of Christ, unequalled and unapproached, may shine above them all.
22. And gave him to be the head. He was made the head of the Church, on the condition that he should have the administration of all things. The apostle shews that it was not a mere honorary title, but was accompanied by the entire command and government of the universe. The metaphor of a head denotes the highest authority. I am unwilling to dispute about a name, but we are driven to it by the base conduct of those who flatter the Romish idol. Since Christ alone is called “the head,” all others, whether angels or men, must rank as members; so that he who holds the highest place among his fellows is still one of the members of the same body. And yet they are not ashamed to make an open avowal that the Church will beἀκέφαλον, without a head, if it has not another head on earth besides Christ. So small is the respect which they pay to Christ, that, if he obtain undivided that honor which his Father has bestowed upon him, the Church is supposed to be disfigured. This is the basest sacrilege. But let us listen to the Apostle, who declares that the Church is His body, and, consequently, that those who refuse to submit to Him are unworthy of its communion; for on Him alone the unity of the Church depends.
23. The fullness of him that filleth all in all. This is the highest honor of the Church, that, until He is united to us, the Son of God reckons himself in some measure imperfect. What consolation is it for us to learn, that, not until we are along with him, does he possess all his parts, or wish to be regarded as complete! Hence, in the First Epistle to the Corinthians, [1. o 12:12 ] when the apostle discusses largely the metaphor of a human body, he includes under the single name of Christ the whole Church.
That filleth all in all. This is added to guard against the supposition that any real defect would exist in Christ, if he were separated from us. His wish to be filled, and, in some respects, made perfect in us, arises from no want or necessity; for all that is good in ourselves, or in any of the creatures, is the gift of his hand; and his goodness appears the more remarkably in raising us out of nothing, that he, in like manner, may dwell and live in us. There is no impropriety in limiting the word all to its application to this passage; for, though all things are regulated by the will and power of Christ, yet the subject of which Paul particularly speaks is the spiritual government of the Church. There is nothing, indeed, to hinder us from viewing it as referring to the universal government of the world; but to limit it to the case in hand is the more probable interpretation.
