Day 1350 of 1461 · 2030-09-11
Ephesians 1:1–23
1Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus:
2Grace to you and peace from God our Father and the Lord Jesus Christ.
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,
4even as he chose us in him before the foundation of the world, that we would be holy and without defect before him in love,
5having predestined us for adoption as children through Jesus Christ to himself, according to the good pleasure of his desire,
6to the praise of the glory of his grace, by which he freely gave us favor in the Beloved,
7in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
8which he made to abound toward us in all wisdom and prudence,
9making known to us the mystery of his will, according to his good pleasure which he purposed in him
10to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens and the things on the earth, in him.
11We were also assigned an inheritance in him, having been foreordained according to the purpose of him who does all things after the counsel of his will,
12to the end that we should be to the praise of his glory, we who had before hoped in Christ.
13In him you also, having heard the word of the truth, the Good News of your salvation—in whom, having also believed, you were sealed with the promised Holy Spirit,
14who is a pledge of our inheritance, to the redemption of God’s own possession, to the praise of his glory.
15For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints,
16don’t cease to give thanks for you, 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 revelation in the knowledge of him,
18having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints,
19and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might
20which he worked in Christ, when he raised him from the dead and made him to sit at his right hand in the heavenly places,
21far above all rule, authority, power, dominion, and every name that is named, not only in this age, but also in that which is to come.
22He put all things in subjection under his feet, and gave him to be head over all things for the assembly,
23which is his body, the fullness of him who fills all in all.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~889 words.
Matthew Henry. Indeed the saints, and the faithful in Christ Jesus, had already received grace and peace; but the increase of these is very desirable, and the best saints stand in need of fresh supplies of the graces of the Spirit, and cannot but desire to improve and grow: and therefore they should pray, each one for himself and all for one another, that such blessings may still abound unto them. In general he blesses God for spiritual blessings, Eph 1:3, where he styles him the God and Father of our Lord Jesus Christ; for, as Mediator, the Father was his God; as God, and the second person in the blessed Trinity, God was his Father. It bespeaks the mystical union between Christ and believers, that the God and Father of our Lord Jesus Christ is their God and Father, and that in and through him. It may be understood of the glorious inheritance in or among the saints in heaven, where God does, as it were, lay forth all his riches, to make them happy and glorious, and where all that the saints are in possession of is transcendently glorious, as the knowledge that can be attained of this upon earth is very desirable, and must be exceedingly entertaining and delightful.
Jamieson–Fausset–Brown. Eph 1:3-14 sets forth summarily the Gospel of the grace of God: the FATHER'S work of love, Eph 1:3 (choosing us to holiness, Eph 1:4; to sonship, Eph 1:5; to acceptance, Eph 1:6): the SON'S, Eph 1:7 (redemption, Eph 1:7; knowledge of the mystery of His will, Eph 1:9; an inheritance, Eph 1:11); the HOLY SPIRIT'S, Eph 1:13 (sealing, Eph 1:13; giving an earnest of the inheritance, Eph 1:14). the God and Father of . . . Only unbelievers are the uninitiated. according to his good pleasure--showing the cause why "He hath made known to us the mystery," namely, His own loving "good pleasure" toward us; also the time and manner of His doing so, are according to His good pleasure. purposed-- (Eph 1:11). in himself--God the Father. The Father of that infinite glory which shines in the face of Christ, who is "the glory" (the true Shekinah); through whom also "the glory of the inheritance" (Eph 1:18) shall be ours (Joh 17:24; 2Co. 3:7-4:6). the spirit of wisdom--whose attribute is infinite wisdom and who works wisdom in believers (Isa 11:2). and revelation--whose function it is to reveal to believers spiritual mysteries (Joh 16:14-15; Co1 2:10). in the knowledge--rather, as Greek (see on Co1 13:12), "in the full knowledge of Him," namely, God. By the term "saints" (Eph 1:18), believers are regarded as absolutely perfected, and so as being God's inheritance; in this verse, as in the course of fighting the good fight of faith. according to--in accordance wit,h, what might be expected from. working--Greek, "the energizing"; translate, "the effectual working" (Eph 3:7).
John Calvin. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ; 3. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: 17. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 15. 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.
Jonathan Edwards. “As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.” This seems to be the good that Christ sought in the creation of the world, who is the beginning of the creation of God; when all things were created by him and for him, viz. that he might obtain the church, who is “the bride, the Lamb’s wife,” to whom, and for whom, he might give himself, on whom he might pour forth his love, and in whom his soul might eternally be delighted. “And gave him to be head over all things to the church which is his body, the fulness of him that filleth all in all.” By fulness, according to the apostle’s use of the phrase, is signified the good of any being; all that by which any being is excellent and happy; including its perfection, beauty, riches, joy, and pleasure. So that here the apostle teaches that Christ, who fills all things, all elect creatures in heaven and earth, is himself filled by the church; he, who supplies angels and men with all that good in which they are perfect and happy, receives the church as that in which he himself is happy; he, from whom and in whom all angels and saints are adorned and made perfect in beauty, himself receives the church as his glorious and beautiful ornament, as the virtuous wife is a crown to her husband. “That ye might be filled with all the fulness of God,” the meaning seems to be, that ye might have your souls satisfied with a participation of God’s own good, his bounty and joy; “for our communion is with the Father and with his Son Jesus Christ.” 1 John i. 3.
Full commentary on this passage
Matthew Henry
chapter
In this chapter we have, I. The introduction to the whole epistle, which is much the same as in others (Eph 1:1, Eph 1:2). II. The apostle's thanksgivings and praises to God for his inestimable blessings bestowed on the believing Ephesians (Eph 1:3-14). III. His earnest prayers to God in their behalf (Eph 1:15-23). This great apostle was wont to abound in prayers and in thanksgivings to almighty God, which he generally so disposes and orders that at the same time they carry with them and convey the great and important doctrines of the Christian religion, and the most weighty instructions to all those who seriously peruse them.
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1–2
Here is, 1. The title St. Paul takes to himself, as belonging to him - Paul, an apostle of Jesus Christ, etc. He reckoned it a great honour to be employed by Christ, as one of his messengers to the sons of men. The apostles were prime officers in the Christian church, being extraordinary ministers appointed for a time only. They were furnished by their great Lord with extraordinary gifts and the immediate assistance of the Spirit, that they might be fitted for publishing and spreading the gospel and for governing the church in its infant state. Such a one Paul was, and that not by the will of man conferring that office upon him, nor by his own intrusion into it; but by the will of God, very expressly and plainly intimated to him, he being immediately called (as the other apostles were) by Christ himself to the work. Every faithful minister of Christ (though his call and office are not of so extraordinary a nature) may, with our apostle, reflect on it as an honour and comfort to himself that he is what he is by the will of God. 2. The persons to whom this epistle is sent: To the saints who are at Ephesus, that is, to the Christians who were members of the church at Ephesus, the metropolis of Asia. He calls them saints, for such they were in profession, such they were bound to be in truth and reality, and many of them were such. All Christians must be saints; and, if they come not under that character on earth, they will never be saints in glory. He calls them the faithful in Christ Jesus, believers in him, and firm and constant in their adherence to him and to his truths and ways. Those are not saints who are not faithful, believing in Christ, firmly adhering to him, and true to the profession they make of relation to their Lord. Note, It is the honour not only of ministers, but of private Christians too, to have obtained mercy of the Lord to be faithful. - In Christ Jesus, from whom they derive all their grace and spiritual strength, and in whom their persons, and all that they perform, are made accepted. 3. The apostolical benediction: Grace be to you, etc. This is the token in every epistle; and it expresses the apostle's good-will to his friends, and a real desire of their welfare. By grace we are to understand the free and undeserved love and favour of God, and those graces of the Spirit which proceed from it; by peace all other blessings, spiritual and temporal, the fruits and product of the former. No peace without grace. No peace, nor grace, but from God the Father, and from the Lord Jesus Christ. These peculiar blessings proceed from God, not as a Creator, but as a Father by special relation: and they come from our Lord Jesus Christ, who, having purchased them for his people, has a right to bestow them upon them. Indeed the saints, and the faithful in Christ Jesus, had already received grace and peace; but the increase of these is very desirable, and the best saints stand in need of fresh supplies of the graces of the Spirit, and cannot but desire to improve and grow: and therefore they should pray, each one for himself and all for one another, that such blessings may still abound unto them.
After this short introduction he comes to the matter and body of the epistle; and, though it may seem somewhat peculiar in a letter, yet the Spirit of God saw fit that his discourse of divine things in this chapter should be cast into prayers and praises, which, as they are solemn addresses to God, so they convey weighty instructions to others. Prayer may preach; and praise may do so too.
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3–14
He begins with thanksgivings and praise, and enlarges with a great deal of fluency and copiousness of affection upon the exceedingly great and precious benefits which we enjoy by Jesus Christ. For the great privileges of our religion are very aptly recounted and enlarged upon in our praises to God.
I. In general he blesses God for spiritual blessings, Eph 1:3, where he styles him the God and Father of our Lord Jesus Christ; for, as Mediator, the Father was his God; as God, and the second person in the blessed Trinity, God was his Father. It bespeaks the mystical union between Christ and believers, that the God and Father of our Lord Jesus Christ is their God and Father, and that in and through him. All blessings come from God as the Father of our Lord Jesus Christ. No good can be expected from a righteous and holy God to sinful creatures, but by his mediation. He hath blessed us with all spiritual blessings. Note, Spiritual blessings are the best blessings with which God blesses us, and for which we are to bless him. He blesses us by bestowing such things upon us as make us really blessed. We cannot thus bless God again; but must do it by praising, and magnifying, and speaking well of him on that account. Those whom God blesses with some he blesses with all spiritual blessings; to whom he gives Christ, he freely gives all these things. It is not so with temporal blessings; some are favoured with health, and not with riches; some with riches, and not with health, etc. But, where God blesses with spiritual blessings, he blesses with all. They are spiritual blessings in heavenly places; that is, say some, in the church, distinguished from the world, and called out of it. Or it may be read, in heavenly things, such as come from heaven, and are designed to prepare men for it, and to secure their reception into it. We should hence learn to mind spiritual and heavenly things as the principal things, spiritual and heavenly blessings as the best blessings, with which we cannot be miserable and without which we cannot but be so. Set not your affections on things on the earth, but on those things which are above. These we are blessed with in Christ; for, as all our services ascend to God through Christ, so all our blessings are conveyed to us in the same way, he being the Mediator between God and us.
II. The particular spiritual blessings with which we are blessed in Christ, and for which we ought to bless God, are (many of them) here enumerated and enlarged upon. 1. Election and predestination, which are the secret springs whence the others flow, Eph 1:4, Eph 1:5, Eph 1:11. Election, or choice, respects that lump or mass of mankind out of which some are chosen, from which they are separated and distinguished. Predestination has respect to the blessings they are designed for; particularly the adoption of children, it being the purpose of God that in due time we should become his adopted children, and so have a right to all the privileges and to the inheritance of children. We have here the date of this act of love: it was before the foundation of the world; not only before God's people had a being, but before the world had a beginning; for they were chosen in the counsel of God from all eternity. It magnifies these blessings to a high degree that they are the products of eternal counsel. The alms which you give to beggars at your doors proceed from a sudden resolve; but the provision which a parent makes for his children is the result of many thoughts, and is put into his last will and testament with a great deal of solemnity. And, as this magnifies divine love, so it secures the blessings to God's elect; for the purpose of God according to election shall stand. He acts in pursuance of his eternal purpose in bestowing spiritual blessings upon his people. He hath blessed us - according as he hath chosen us in him, in Christ the great head of the election, who is emphatically called God's elect, his chosen; and in the chosen Redeemer an ey…
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15–23
We have come to the last part of this chapter, which consists of Paul's earnest prayer to God in behalf of these Ephesians. We should pray for the persons for whom we give thanks. Our apostle blesses God for what he had done for them, and then he prays that he would do more for them. He gives thanks for spiritual blessings, and prays for further supplies of them; for God will for this be enquired of by the house of Israel, to do it for them. He has laid up these spiritual blessings for us in the hands of his Son, the Lord Jesus; but then he has appointed us to draw them out, and fetch them in, by prayer. We have no part nor lot in the matter, any further than we claim it by faith and prayer. One inducement to pray for them was the good account he had of them, of their faith in the Lord Jesus and love to all the saints, Eph 1:15. Faith in Christ, and love to the saints, will be attended with all other graces. Love to the saints, as such, and because they are such, must include love to God. Those who love saints, as such, love all saints, how weak in grace, how mean in the world, how fretful and peevish soever, some of them may be. Another inducement to pray for them was because they had received the earnest of the inheritance: this we may observe from the words being connected with the preceding ones by the particle wherefore. "Perhaps you will think that, having received the earnest, it should follow, therefore you are happy enough, and need take no further care: you need not pray for yourselves, nor I for you." No, quite the contrary. Wherefore - I cease not to give thanks for you, making mention of you in my prayers, Eph 1:16. While he blesses God for giving them the Spirit, he ceases not to pray that he would give unto them the Spirit (Eph 1:17), that he would give greater measures of the Spirit. Observe, Even the best of Christians need to be prayed for: and, while we hear well of our Christian friends, we should think ourselves obliged to intercede with God for them, that they may abound and increase yet more and more. Now what is it that Paul prays for in behalf of the Ephesians? Not that they might be freed from persecution; nor that they might possess the riches, honours, or pleasures of the world; but the great thing he prays for is the illumination of their understandings, and that their knowledge might increase and abound: he means it of a practical and experimental knowledge. The graces and comforts of the Spirit are communicated to the soul by the enlightening of the understanding. In this way he gains and keeps possession. Satan takes a contrary way: he gets possession by the senses and passions, Christ by the understanding. Observe,
I. Whence this knowledge must come from the God of our Lord Jesus Christ, Eph 1:17. The Lord is a God of knowledge, and there is no sound saving knowledge but what comes from him; and therefore to him we must look for it, who is the God of our Lord Jesus Christ (see Eph 1:3) and the Father of glory. It is a Hebraism. God is infinitely glorious in himself all glory is due to him from his creatures, and he is the author of all that glory with which his saints are or shall be invested. Now he gives knowledge by giving the Spirit of knowledge; for the Spirit of God is the teacher of the saints, the Spirit of wisdom and revelation. We have the revelation of the Spirit in the word: but will that avail us, if we have not the wisdom of the Spirit in the heart? If the same Spirit who indited the sacred scriptures do not take the veil from off our hearts, and enable us to understand and improve them, we shall be never the better. - In the knowledge of him, or for the acknowledgment of him; not only a speculative knowledge of Christ, and of what relates to him, but an acknowledgment of Christ's authority by an obedient conformity to him, which must be by the help of the Spirit of wisdom and revelation. This knowledge is first in the understanding. He prays that the eyes of their understanding m…
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John Calvin
1
Ephesians 1:1-6
1. Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:
1. Paulus Apostolus Iesu Christi per voluntatem Dei, sanctis omnibus qui sunt Ephesi, et fidelibus in Christo Iesu,
2. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.
2. Gratia vobis et pax a Deo Patre nostro, et Domino Iesu Christo,
3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ;
3. Benedictus Deus et Pater Domini nostri Iesu Christi, qui benedixit nos in omni benedictione spirituali, in coelestibus Christo;
4. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
4. Quemadmodum elegit nos in ipso ante mundi creationem, ut simus sancti et inculpati in conspectu suo per charitatem;
5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
5. Qui praedestinavit nos in adoptionem per Iesum Christum in seipso, secundum beneplacitum voluntatis suae,
6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
6. In laudem gloriae gratiae suae, qua nos gratos habuit in dilecto.
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, (Ephesians 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 "Galatians 1:1")
He adds, by the will of God; for "no man ought to take this honor unto himself," (Hebrews 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, (Romans 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 …
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7
Ephesians 1:7-12
7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
7. In quo habemus redemptionem per sangiunem ejus, remissionem peccatorum, secundum divitias gratiae ejus;
8. Wherein he hath abounded toward us in all wisdom and prudence;
8. Qua exundavit in nos in omni sapientia et prudentia;
9. Having made known unto us the mystery of his will, according to his good pleasure, which he hath purposed in himself:
9. Patefacto nobis arcano voluntatis suae, secundum beneplacitum suum, quod in seipso proposuerat.
10. That, in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him:
10. In dispensationem plenitudinis temporum; ut recolligeret omnia in Christo, tam quae in coelis sunt, quam quae super terram, in ipso.
11. In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will;
11. Per quem etiam in sortem adsciti sumus, praedestinati secundum propositum ejus, qui omnia efficit secundum consilium voluntatis suae;
12. That we should be to the praise of his glory, who first trusted in Christ.
12. Ut simus in laudem gloriae ipsius, nos qui ante speravimus in Christo.
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]
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.
9. Havi…
Source · Public Domain (CC Public Domain Mark 1.0)
13
Ephesians 1:13-14
13. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise,
13. In quo vos etiam, audito sermone veritatis, Evangelio salutis vestrae; in quo etiam, postquam credidistis, obsignati estis Spiritu promissionis sancto,
14. Which is the earnest of our inheritance, until the redemption of the purchased possession, unto the praise of his glory.
14. Qui est arrhabo haereditatis nostrae, in redemptionem acquisitae possessionis, in laudem gloriae ejus.
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, (kat ' exochen,) 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," (Romans 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 Timothy 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, (Ephesians 4:30,) and in the Second Epistle to the Corinthians, (2 Corinthians 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 w…
Source · Public Domain (CC Public Domain Mark 1.0)
15
Ephesians 1:15-19
15. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,
15. Quapropter ego etiam, audita fide quae apud vos est in Domino Iesu, et charitate erga omnes sanctos,
16. Cease not to give thanks for you, making mention of you in my prayers;
16. Non cesso gratias agere pro vobis, memoriam vestri faciens in orationibus meis;
17. That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:
17. Ut Deus Domini nostri Iesu Christi, Pater gloriae, det vobis Spiritum sapientiae et revelationis, in agnitione ipsius,
18. The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
18. Illuminatos oculos mentis vestrae, ut sciatis quae sit spes vocationis ipsius, et quae divitiae gloriae haereditatis ejus in sanctis,
19. And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power.
19. Et quae superexcellens magnitudo potentiae ejus erga nos, qui credidimus secundum efficaciam potentiae roboris ejus.
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.
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." (John 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 …
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Ephesians 1:20-23
20. Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
20. Quam exeruit in Christo, dum illum excitavit a mortuis, et sedere fecit in dextera sua, in coelestibus;
21. Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come;
21. Super omnem principatum, et potestatem, et virtutem, et dominationem, et omne nomen quod nominatur, non tantum in seculo hoc, sed etiam in futuro;
22. And hath put all things under his feet, and gave him to be the head over all things to the church,
22. Et omnia subjecit pedibus ejus, et ipsum posuit caput super omnia Ecclesiae,
23. Which is his body, the fullness of him that filleth all in all.
23. Quae est corpus ejus et complementum ejus, qui omnia in omnibus adimplet.
20. Which he wrought in Christ. The Greek verb is energesen, from which energeia 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 Corinthians 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 Timothy 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" (Philippians 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, (Acts 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 by the 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 …
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Jamieson–Fausset–Brown
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The doxologies in almost all the Epistles imply the real sense of grace experienced by the writers and their readers (Pe1 1:3). Eph 1:3-14 sets forth summarily the Gospel of the grace of God: the FATHER'S work of love, Eph 1:3 (choosing us to holiness, Eph 1:4; to sonship, Eph 1:5; to acceptance, Eph 1:6): the SON'S, Eph 1:7 (redemption, Eph 1:7; knowledge of the mystery of His will, Eph 1:9; an inheritance, Eph 1:11); the HOLY SPIRIT'S, Eph 1:13 (sealing, Eph 1:13; giving an earnest of the inheritance, Eph 1:14).
the God and Father of . . . Christ--and so the God and Father of us who are in Him (Joh 20:17). God is "the God" of the man Jesus, and "the Father" of the Divine Word. The Greek is, "Blessed us," not "hath blessed us"; referring to the past original counsel of God. As in creation (Gen 1:22) so in redemption (Gen 12:3; Mat 5:3-11; Mat 25:34) God "blesses" His children; and that not in mere words, but in acts.
us--all Christians.
blessings--Greek, "blessing." "All," that is, "every possible blessing for time and eternity, which the Spirit has to bestow" (so "spiritual" means; not "spiritual," as the term is now used, as opposed to bodily).
in heavenly places--a phrase five times found in this Epistle, and not elsewhere (Eph 1:20; Eph 2:6; Eph 3:10; Eph 6:12); Greek, "in the heavenly places." Christ's ascension is the means of introducing us into the heavenly places, which by our sin were barred against us. Compare the change made by Christ (Col 1:20; Eph 1:20). While Christ in the flesh was in the form of a servant, God's people could not realize fully their heavenly privileges as sons. Now "our citizenship (Greek) is in heaven" (Phi 3:20), where our High Priest is ever "blessing" us. Our "treasures" are there (Mat 6:20-21); our aims and affections (Col 3:1-2); our hope (Col 1:5; Tit 2:13); our inheritance (Pe1 1:4). The gift of the Spirit itself, the source of the "spiritual blessing," is by virtue of Jesus having ascended thither (Eph 4:8).
in Christ--the center and source of all blessing to us.
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hath chosen us--Greek, "chose us out for Himself" (namely, out of the world, Gal 1:4): referring to His original choice, spoken of as past.
in him--The repetition of the idea, "in Christ" (Eph 1:3), implies the paramount importance of the truth that it is in Him, and by virtue of union to Him, the Second Adam, the Restorer ordained for us from everlasting, the Head of redeemed humanity, believers have all their blessings (Eph 3:11).
before the foundation of the world--This assumes the eternity of the Son of God (Joh 17:5, Joh 17:24), as of the election of believers in Him (Ti2 1:9; Th2 2:13).
that we should be holy--positively (Deu 14:2).
without blame--negatively (Eph 5:27; Th1 3:13).
before him--It is to Him the believer looks, walking as in His presence, before whom he looks to be accepted in the judgment (Col 1:22; compare Rev 7:15).
in love--joined by BENGEL and others with Eph 1:5, "in love having predestinated us," &c. But English Version is better. The words qualify the whole clause, "that we should be holy . . . before Him." Love, lost to man by the fall, but restored by redemption, is the root and fruit and sum of all holiness (Eph 5:2; Th1 3:12-13).
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predestinated--more special in respect to the end and precise means, than "chosen" or elected. We are "chosen" out of the rest of the world; "predestinated" to all things that secure the inheritance for us (Eph 1:11; Rom 8:29). "Foreordained."
by Jesus--Greek, "through Jesus."
to himself--the Father (Col 1:20). ALFORD explains, "adoption . . . into Himself," that is, so that we should be partakers of the divine nature (Pe2 1:4). LACHMANN reads, "unto Him." The context favors the explanation of CALVIN: God has regard to Himself and the glory of His grace (Eph 1:6, Eph 1:12, Eph 1:14) as His ultimate end. He had one only-begotten Son, and He was pleased for His own glory, to choose out of a lost world many to become His adopted sons. Translate, "unto Himself."
the good pleasure of his will--So the Greek (Mat 11:26; Luk 10:21). We cannot go beyond "the good pleasure of His will" in searching into the causes of our salvation, or of any of His works (Eph 1:9). (Job 33:13.) Why needest thou philosophize about an imaginary world of optimism? Thy concern is to take heed that thou be not bad. There was nothing in us which deserved His love (Eph 1:1, Eph 1:9, Eph 1:11) [BENGEL].
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(Eph 1:7, Eph 1:17-18). The end aimed at (Psa 50:23), that is, that the glory of His grace may be praised by all His creatures, men and angels.
wherein--Some of the oldest manuscripts read, "which." Then translate, "which He graciously bestowed on us." But English Version is supported by good manuscripts and the oldest versions.
us accepted--a kindred Greek word to "grace": charitos, echaritosen: translate, "graciously accepted"; "made us subjects of His grace"; "embraced us in the arms of His grace" (Rom 3:24; Rom 5:15).
in the beloved--pre-eminently so called (Mat 3:17; Mat 17:5; Joh 3:35; Col 1:13). Greek, "Son of His love." It is only "IN HIS BELOVED" that He loves us (Eph 1:3; Jo1 4:9-10).
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In whom--"the Beloved" (Eph 1:6; Rom 3:24).
we have--as a present possession.
redemption--Greek, "our (literally, 'the') redemption"; THE redemption which is the grand subject of all revelation, and especially of the New Testament (Rom 3:24), namely, from the power, guilt, and penal consequences of sin (Mat 1:21). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Lev 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mat 20:28). Another "redemption" follows, namely, that "of the purchased possession" hereafter (Eph 1:14).
through his blood-- (Eph 2:13); as the instrument; the propitiation, that is, the consideration (devised by His own love) for which He, who was justly angry (Isa 12:1), becomes propitious to us; the expiation, the price paid to divine justice for our sin (Act 20:28; Rom 3:25; Co1 6:20; Col 1:20; Pe1 1:18-19).
the forgiveness of sins--Greek, "the remission of our transgressions": not merely "pretermission," as the Greek (Rom 3:25) ought to be translated. This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power, negatively; and the reconciliation of an offended God, and a satisfaction unto a just God, positively.
riches of his grace-- (Eph 2:7); "the exceeding riches of His grace." Compare Eph 1:18; Eph 3:16, "according to the riches of His glory": so that "grace" is His "glory."
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Rather, "which He made to abound towards us."
all wisdom and prudence--"wisdom" in devising the plan of redeeming mankind; "prudence" in executing it by the means, and in making all the necessary arrangements of Providence for that purpose. Paul attributes to the Gospel of God's grace "all" possible "wisdom and prudence," in opposition to the boasts of wisdom and prudence which the unbelieving Jews and heathen philosophers and false apostles arrogated for their teachings. Christ crucified, though esteemed "foolishness" by the world, is "the wisdom of God" (Co1 1:18-30). Compare Eph 3:10, "the manifold wisdom of God."
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"He hath abounded," or "made (grace) to abound toward us" (Eph 1:8), in that He made known to us, namely, experimentally, in our hearts.
the mystery--God's purpose of redemption hidden heretofore in His counsels, but now revealed (Eph 6:19; Rom 16:25; Col 1:26-27). This "mystery" is not like the heathen mysteries, which were imparted only to the initiated few. All Christians are the initiated. Only unbelievers are the uninitiated.
according to his good pleasure--showing the cause why "He hath made known to us the mystery," namely, His own loving "good pleasure" toward us; also the time and manner of His doing so, are according to His good pleasure.
purposed-- (Eph 1:11).
in himself--God the Father. BENGEL takes it, "in Him," that is, Christ, as in Eph 1:3-4. But the proper name, "in Christ," Eph 1:10, immediately after, is inconsistent with His being here meant by the pronoun.
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14 more notes on this passage are in the library.
Jonathan Edwards
22–23 · Notes on the Bible
[235] Eph. i. 22, 23. “And gave him to be head over all things to the church which is his body, the fulness of him that filleth all in all.” By fulness, according to the apostle’s use of the phrase, is signified the good of any being; all that by which any being is excellent and happy; including its perfection, beauty, riches, joy, and pleasure. Rom. xi. 12. “Now if the fall of them be the riches of the world, and the diminishing of them be the riches of the Gentiles, how much more their fulness!” The word fulness, in the former part of this verse, is doubtless to be understood in like manner as the word filleth in the latter part. By Christ’s filling all in all, seems evidently to be intended that he supplies all the creatures in heaven and on earth, angels, and blessed spirits, and men, with all good; as in chap. iv. 10. “He that descended, is the same also that ascended far above all heavens, that he might fill all things, viz. that he might supply all intelligent creatures in heaven and earth with good. So when it is said, chap. ii. 19. “That ye might be filled with all the fulness of God,” the meaning seems to be, that ye might have your souls satisfied with a participation of God’s own good, his bounty and joy; “for our communion is with the Father and with his Son Jesus Christ.” 1 John i. 3. So when the apostle says Christ, the 4«ev»i« iaunt, ”emptied himself,” as Philip. ii. 7. he means that he appeared in the world without his former glory and joy; see John xvii. 5. So that here the apostle teaches that Christ, who fills all things, all elect creatures in heaven and earth, is himself filled by the church; he, who supplies angels and men with all that good in which they are perfect and happy, receives the church as that in which he himself is happy; he, from whom and in whom all angels and saints are adorned and made perfect in beauty, himself receives the church as his glorious and beautiful ornament, as the virtuous wife is a crown to her husband. The church is the garment of Christ, and was typified by that coat of his that was without seam, which signified the union of the various members of the church, and was typified by those garments of the high priest that were made for glory and for beauty, Exod. xxviii. 2. as seems evident by the 2d verse of the 133d Psalm, and by the precious stones of his breastplate, in a particular manner, on which were engraven the names of the children of Israel. Isa. lxii. 3. “Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God,” i. e. in the possession of God. So Zech. ix. 16, 17. “And the Lord their God shall save them in that day as the flock of his people; for they shall be as the stones of a crown lifted up, as an ensign upon his land.” As it is from and in Christ that all are supplied with joy and happiness, so Christ receives the church as that in which he has exceeding and satisfying delight and joy. Isa. lxii. 5. “As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee.” This seems to be the good that Christ sought in the creation of the world, who is the beginning of the creation of God; when all things were created by him and for him, viz. that he might obtain the church, who is “the bride, the Lamb’s wife,” to whom, and for whom, he might give himself, on whom he might pour forth his love, and in whom his soul might eternally be delighted. Until he had attained this, he was pleased not to look on himself as complete, but as wanting something, as the first Adam was not complete before the creation of Eve. Gen. ii. 20.
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23 · Notes on the Bible
[481] Eph. i. 23. “The fulness of him that filleth all in all.” The church is not only represented as Christ’s ornament, but God’s people are often spoken of in the Old Testament as God’s portion and inheritance, his treasure, his jewels, his garden of pleasant fruits, his pleasant plant, Isa. v. 7. the plant of his pleasures, his pleasant food, as the first ripe figs. Jer. xxiv. 2. Hosea ix. 10. the first-fruits of all his increase, Jer. ii. 3. A garden and orchard of spices, and his bed, or field, of lilies, among which he feeds, his fountain of gardens, or refreshing streams from Lebanon, a garden where he gathers his myrrh and his spice, and where he eats his honeycomb with his honey and drinks his wine with his milk.
So the saints in the New Testament are spoken of as God’s wheat, and good grain, that he gathereth into his garner.
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