John Calvin on Ephesians 1:23

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.

CHAPTER 2

Ephesians 2:1-3

1. And you hath he quickened, who were dead in trespasses and sins;

1. Et vos, quum essetis mortui delictis et peccatis vestris;

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

2. In quibus aliquando ambulastis secundum saeculum mundi hujus, secundum principem potestatis aeris, spiritus scilicet, qui nunc operatur in filiis inobedientiae;

3. Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.

3. Inter quos nos quoque omnes aliquando conversati sumus in concupiscentiis carnis nostrae, facientes quae carni libebant, et menti; et eramus natura filii irae, sicut et caeteri.