Calvin's Commentaries, Vol. 41: Galatians and Ephesians, tr. by John King, [1847-50], at sacred-texts.com
COMMENTARIES ON THE
EPISTLE OF PAUL TO THE EPHESIANS.
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, (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 “Ga 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, (Ro 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, (1Ti 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.
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.” (Ro 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 are chosen 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.” (Ro 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.
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. 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. (Ga 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.
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, for the 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 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, (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,” (Ro 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,”
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, (2Co 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,” (2Co 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 Cor. 1:22, 2 Cor. 5:5.) 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. (Ro 8:21-23.) 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.”
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.
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.” (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, 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 ἐνέργησεν, 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.” (2Co 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, (1Ti 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” (Php 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, (Ac 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 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 םיהלא, (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 be ἀκέφαλον, 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, [1Co 12:12-31] 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.
“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.
“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.
“Il nous a rendu agreables.” “He hath made us acceptable.”
“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.’ (Luke 1:28, 30) 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.
“Comme si le sang de Christ sechoit et perdoit sa vigueur.” “As if the blood of Christ were dried up, and lost its force.”
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 Cor. 4:15, 2 Cor. 9:8,) the ἧς will be for ἥν, meaning, ‘which he has bountifully bestowed upon us.'“ — Bloomfield.
‘᾿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.
“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.
“Louange yci se prend comme ci devant pour la publication et manifestation.” “Here, as formerly, ‘praise’ denotes proclamation and manifestation.”
“‘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.