Ephesians 1 commentary

All Christians must be saints; if they come not under that character on earth, they will never be saints in glory. Those are not saints, who are not faithful, believing in Christ, and true to the profession they make of relation to their Lord. By grace, understand the free and undeserved love and favour of God, and those graces of the Spirit which come from it; by peace, all other blessings, spiritual and temporal, the fruits of the former. No peace without grace. No peace, nor grace, but from God the Father, and from the Lord Jesus Christ; and the best saints need fresh supplies of the graces of the Spirit, and desire to grow.

Spiritual and heavenly blessings are the best blessings; with which we cannot be miserable, and without which we cannot but be so. This was from the choice of them in Christ, before the foundation of the world, that they should be made holy by separation from sin, being set apart to God, and sanctified by the Holy Spirit, in consequence of their election in Christ. All who are chosen to happiness as the end, are chosen to holiness as the means. In love they were predestinated, or fore-ordained, to be adopted as children of God by faith in Christ Jesus, and to be openly admitted to the privileges of that high relation to himself. The reconciled and adopted believer, the pardoned sinner, gives all the praise of his salvation to his gracious Father. His love appointed this method of redemption, spared not his own Son, and brought believers to hear and embrace this salvation. It was rich grace to provide such a surety as his own Son, and freely to deliver him up. This method of grace gives no encouragement to evil, but shows sin in all its hatefulness, and how it deserves vengeance. The believer's actions, as well as his words, declare the praises of Divine mercy.

Blessings were made known to believers, by the Lord's showing to them the mystery of his sovereign will, and the method of redemption and salvation. But these must have been for ever hidden from us, if God had not made them known by his written word, preached gospel, and Spirit of truth. Christ united the two differing parties, God and man, in his own person, and satisfied for that wrong which caused the separation. He wrought, by his Spirit, those graces of faith and love, whereby we are made one with God, and among ourselves. He dispenses all his blessings, according to his good pleasure. His Divine teaching led whom he pleased to see the glory of those truths, which others were left to blaspheme. What a gracious promise that is, which secures the gift of the Holy Ghost to those who ask him! The sanctifying and comforting influences of the Holy Spirit seal believers as the children of God, and heirs of heaven. These are the first-fruits of holy happiness. For this we were made, and for this we were redeemed; this is the great design of God in all that he has done for us; let all be ascribed unto the praise of his glory.

God has laid up spiritual blessings for us in his Son the Lord Jesus; but requires us to draw them out and fetch them in by prayer. Even the best Christians need to be prayed for: and while we hear of the welfare of Christian friends, we should pray for them. Even true believers greatly want heavenly wisdom. Are not the best of us unwilling to come under God's yoke, though there is no other way to find rest for the soul? Do we not for a little pleasure often part with our peace? And if we dispute less, and prayed more with and for each other, we should daily see more and more what is the hope of our calling, and the riches of the Divine glory in this inheritance. It is desirable to feel the mighty power of Divine grace, beginning and carrying on the work of faith in our souls. But it is difficult to bring a soul to believe fully in Christ, and to venture its all, and the hope of eternal life, upon his righteousness. Nothing less than Almighty power will work this in us. Here is signified that it is Christ the Saviour, who supplies all the necessities of those who trust in him, and gives them all blessings in the richest abundance. And by being partakers of Christ himself, we come to be filled with the fulness of grace and glory in him. How then do those forget themselves who seek for righteousness out of him! This teaches us to come to Christ. And did we know what we are called to, and what we might find in him, surely we should come and be suitors to him. When feeling our weakness and the power of our enemies, we most perceive the greatness of that mighty power which effects the conversion of the believer, and is engaged to perfect his salvation. Surely this will constrain us by love to live to our Redeemer's glory.

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 “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. 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 more than one sense, as referring to God, and as referring to men. I find in Scripture four different significations of this word. 1. We are said to bless God when we offer praise to him for his goodness. 2. God is said to bless us, when he crowns our undertakings with success, and, in the exercise of his goodness, bestows upon us happiness and prosperity; and the reason is, that our enjoyments depend entirely upon his pleasure. Our attention is here called to the singular efficacy which dwells in the very word of God, and which Paul expresses in beautiful language. 3. Men bless each other by prayer. 4. The priest’s blessing is not simply a prayer, but is likewise a testimony and pledge of the Divine blessing; for the priests received a commission to bless in the name of the Lord. Paul therefore blesses God, because he hath blessed us, that is, hath enriched us with all blessing and grace.

With all spiritual blessings. I have no objection to Chrysostom’s remark, that the word spiritual conveys an implied contrast between the blessing of Moses and of Christ. The law had its blessings; but in Christ only is perfection found, because he gives us a perfect revelation of the kingdom of God, which leads us directly to heaven. When the body itself is presented to us, figures are no longer needed.

In heavenly. Whether we understand the meaning to be, in heavenly Places, or in heavenly Benefits, is of little consequence. All that was intended to be expressed is the superiority of that grace which we receive through Christ. The happiness which it bestows is not in this world, but in heaven and everlasting life. In the Christian religion, indeed, as we are elsewhere taught, (1 Timothy 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.” (Romans 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.” (Romans 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. “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. 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 “Il nous a rendu agreables.” “He hath made us acceptable.” 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. “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.

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.

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. “Comme si le sang de Christ sechoit et perdoit sa vigueur.” “As if the blood of Christ were dried up, and lost its force.”

8. In all wisdom. He now comes to the formal cause, the preaching of the gospel, by which the goodness of God overflows upon us. 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 Corinthians 4:15; 9:8,) the ἧς will be for ἥν, meaning, ‘which he has bountifully bestowed upon us.'“ — Bloomfield. 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,” (Ephesians 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. (Galatians 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, ‘᾿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. 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.

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, (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,” (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 which is here said to be sealed by the Holy Spirit? If so, faith goes before the sealing. I answer, there are two operations of the Spirit in faith, corresponding to the two parts of which faith consists, as it enlightens, and as it establishes the mind. The commencement of faith is knowledge: the completion of it is a firm and steady conviction, which admits of no opposing doubt. Both, I have said, are the work of the Spirit. No wonder, then, if Paul should declare that the Ephesians, who received by faith the truth of the gospel, were confirmed in that faith by the seal of the Holy Spirit.

With that Holy Spirit of promise. This title is derived from the effect produced; for to him we owe it that the promise of salvation is not made to us in vain. As God promises in his word, “that he will be to us a Father,” (2 Corinthians 6:18,) so he gives to us the evidence of having adopted us by the Holy Spirit.

14. Which is the earnest “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. of our inheritance. This phrase is twice used by Paul in another Epistle. (2 Corinthians 1:22; 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, (Ephesians 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. (Romans 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.” (Luke 21:28.)

Περιποίησις, which we translate the possession obtained, is not the kingdom of heaven, or a blessed immortality, but the Church itself. This is added for their consolation, that they might not think it hard to cherish their hope till the day of Christ’s coming, or be displeased that they have not yet obtained the promised inheritance; for such is the common lot of the whole Church.

To the praise of his glory. The word praise, as in the twelfth verse, Ephesians 1:12 signifies “making known.” “Louange yci se prend comme ci devant pour la publication et manifestation.” “Here, as formerly, ‘praise’ denotes proclamation and manifestation.” 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.

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, “‘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. 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 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.

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 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.” (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 along with themselves on those whom they have clothed with the highest authority. As the right hand of God fills heaven and earth, it follows that the kingdom and power of Christ are equally extensive. It is in vain, therefore, to attempt to prove that, because Christ sitteth at the right hand of God, he dwells in heaven alone. His human nature, it is true, resides in heaven, and not in earth; but that argument is foreign to the purpose. The expression which follows, in heavenly places, does not at all imply that the right hand of God is confined to heaven, but directs us to contemplate the heavenly glory amidst which our Lord Jesus dwells, the blessed immortality which he enjoys, and the dominion over angels to which he has been exalted.

21. Far above all principality, and power, and might, and dominion. All these names, there can be no doubt, are applied to angels, who are so denominated, because, by means of them, God exercises his power, and might, and dominion. He permits them to share, as far as is competent to creatures, what belongs to himself, and even gives to them his own name; for we find that they are called אלהים, (elohim,) gods. From the diversity of names we conclude that there are various orders of angels; but to attempt to settle these with exactness, to fix their number, or determine their ranks, would not merely discover foolish curiosity, but would be rash, wicked, and dangerous.

But why did he not simply call them Angels? I answer, it was to convey exalted views of the glory of Christ that Paul employed those lofty titles. As if he had said, “There is nothing so elevated or excellent, by whatever name it may be named, that is not subject to the majesty of Christ.” There was an ancient superstition, prevalent both among Jews and Gentiles, falsely attributing to angels many things, in order to draw away their minds from God himself, and from the true Mediator. Paul constantly labors to prevent this imaginary lustre of angels from dazzling the eyes of men, or obscuring the brightness of Christ; and yet his utmost exertions could not prevent “the wiles of the devil”(Ephesians 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, (Isaiah 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.

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.

INTRODUCTION

The headings (Ep 1:1, and Ep 3:1, show that this Epistle claims to be that of Paul. This claim is confirmed by the testimonies of Irenæus, [Against Heresies, 5.2,3; 1.8,5]; Clement of Alexandria, [Miscellanies, 4, P. 65, and The Instructor, 1.8]; Origen, [Against Celsus, 4,211]. It is quoted by Valentinus, A.D. 120, namely, Ep 3:14-18, as we know from Hippolytus [The Refutation of All Heresies, p. 193]. Polycarp [Epistle to the Philippians, 12], testifies to its canonicity. So Tertullian [Against Marcion, 5,17]. Ignatius [Epistle to the Ephesians, 12], which alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle.

Two theories, besides the ordinary one, have been held on the question, to whom the Epistle is addressed. Grotius, after the heretic Marcion, maintains that it was addressed to the Church at Laodicea, and that it is the Epistle to which Paul refers in Col 4:16. But the Epistle to the Colossians was probably written before that to the Ephesians, as appears from the parallel passages in Ephesians bearing marks of being expanded from those in Colossians; and Marcion seems to have drawn his notion, as to our Epistle, from Paul's allusion (Col 4:16) to an Epistle addressed by him to the Laodiceans. Origen and Clement of Alexandria, and even Tertullian, who refers to Marcion, give no sanction to his notion. No single manuscript contains the heading, "to the saints that are at Laodicea." The very resemblance of the Epistle to the Ephesians, to that to the Colossians, is against the theory; for if the former were really the one addressed to Laodicea (Col 4:16), Paul would not have deemed it necessary that the churches of Colosse and Laodicea should interchange Epistles. The greetings, moreover (Col 4:15), which he sends through the Colossians to the Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceans at the same time, and by the same bearer, Tychicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse, Ep 6:21; Col 4:7); for who, under such circumstances, would not send the greetings directly in the letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse, Archbishop Usher has advanced the second theory: That it was an encyclical letter headed, as in Manuscript B., "to the saints that are ... and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephesus first, occasioned its being entitled, as now, the Epistle to the Ephesians. Alford makes the following objections to this theory: (1) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2) The improbability that the apostle, who in two of his Epistles (Second Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affectionately bound. (4) The inconsistency of this hypothesis with the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none in Galatians, Philippians, First and Second Thessalonians, First Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does in this Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephesians, as to personal matters, to the bearer of the Epistle, Tychicus (Ep 6:21, 22). As to the omission of "which are at Ephesus" (Ep 1:1), in Manuscript B., so "in Rome" (Ro 1:7) is omitted in some old manuscripts: it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catholic. The words are found in the margin of Manuscript B, from a first hand; and are found in all the oldest manuscripts and versions.

Paul's first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Ac 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (Ac 18:24-26), and Aquila and Priscilla (Ac 18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus "three years" (Ac 19:10, the "two years" in which verse are only part of the time, and Ac 20:31); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union in spiritual privileges and hope between him and them (Ep 1:3, &c.), such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge (Ac 20:18-35).

This Epistle was addressed to the Ephesians during the early part of his imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, the apostle having in his mind generally the same great truths in writing both. It is an undesigned proof of genuineness that the two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those written at distant dates and on different occasions. Compare Ep 1:7 with Col 1:14; Ep 1:10 with Col 1:20; Ep 3:2 with Col 1:25; Ep 5:19 with Col 3:16; Ep 6:22 with Col 4:8; Ep 1:19; 2:5 with Col 2:12, 13; Ep 4:2-4 with Col 3:12-15; Ep 4:16 with Col 2:19; Ep 4:32 with Col 3:13; Ep 4:22-24 with Col 3:9, 10; Ep 5:6-8 with Col 3:6-8; Ep 5:15, 16 with Col 4:5; Ep 6:19, 20 with Col 4:3, 4; Ep 5:22-33; 6:1-9 with Col 3:18; Ep 4:24, 25 with Col 3:9; Ep 5:20-22 with Col 3:17, 18. Tychicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to the two churches respectively, the latter furnished with a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting with the Ephesian elders at Miletus (Ac 20:6-38), about A.D. 62, before his imprisonment had become of the more severe kind, which appears in his Epistle to the Philippians. From Ep 6:19, 20 it is plain he had at the time, though a prisoner, some degree of freedom in preaching, which accords with Ac 28:23, 30, 31, where he is represented as receiving at his lodgings all inquirers. His imprisonment began in February A.D. 61 and lasted "two whole years" (Ac 28:30) at least, and perhaps longer.

The Church of Ephesus was made up of converts partly from the Jews and partly from the Gentiles (Ac 19:8-10). Accordingly, the Epistle so addresses a Church constituted (Ep 2:14-22). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (355 B.C.), was rebuilt at enormous cost and was one of the wonders of the world. Hence, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: the Church being in true inner beauty that which the temple of the idol tried to realize in outward show (Ep 2:19-22). The Epistle (Ep 4:17; 5:1-13) implies the profligacy for which the Ephesian heathen were notorious. Many of the same expressions occur in the Epistle as in Paul's address to the Ephesian elders. Compare Ep 1:6, 7; 2:7, as to "grace," with Ac 20:24, 32: this may well be called "the Epistle of the grace of God" [Alford]. Also, as to his "bonds," Ep 3:1, and 4:1 with Ac 20:22, 23. Also Ep 1:11, as to "the counsel of God," with Ac 20:27. Also Ep 1:14, as to "the redemption of the purchased possession," with Ac 20:28. Also Ep 1:14, 18; 2:20; 5:5, as to "building up" the "inheritance," with Ac 20:32.

The object of the Epistle is "to set forth the ground, the course, and the aim and end of THE Church of the Faithful in Christ. He speaks to the Ephesians as a type or sample of the Church universal" [Alford]. Hence, "the Church" throughout the Epistle is spoken of in the singular, not in the plural, "churches." The Church's foundation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. "Everywhere the foundation of the Church is in the will of the Father; the course of the Church is by the satisfaction of the Son; the end of the Church is the life in the Holy Spirit" [Alford]. Compare respectively Ep 1:11; 2:5; 3:16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, Ep 3:14-21), is then made the ground of practical exhortations. In these latter also (from Ep 4:1, onward), the same threefold division prevails, for the Church is represented as founded on the counsel of "God the Father, who is above all, through all, and in all," reared by the "one Lord," Jesus Christ, through the "one Spirit" (Ep 4:4-6, &c.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations of life, as husbands, wives, servants, children, &c. The conclusion is that we must put on "the whole armor of God" (Ep 6:13).

The sublimity of the STYLE and LANGUAGE corresponds to the sublimity of the subjects and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faith. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere.

CHAPTER 1

Ep 1:1-23. Inscription: Origin of the Church in the Father's Eternal Counsel, and the Son's Bloodshedding: The Sealing of It by the Spirit. Thanksgiving and Prayer that They May Fully Know God's Gracious Power in Christ towards the Saints.

1. by--rather, "through the will of God": called to the apostleship through that same "will" which originated the Church (Ep 1:5, 9, 11; compare Ga 1:4).

which are at Ephesus--(See Introduction.)

to the saints ... and to the faithful--The same persons are referred to by both designations, as the Greek proves: "to those who are saints, and faithful in Christ Jesus." The sanctification by God is here put before man's faith. The twofold aspect of salvation is thus presented, God's grace in the first instance sanctifying us, (that is, setting us apart in His eternal purposes as holy unto Himself); and our faith, by God's gift, laying hold of salvation (2Th 2:13; 1Pe 1:2).

2. (Ro 1:7; 1Co 1:3; 2Co 1:2; Ga 1:3).

3. The doxologies in almost all the Epistles imply the real sense of grace experienced by the writers and their readers (1Pe 1:3). Ep 1:3-14 sets forth summarily the Gospel of the grace of God: the Father's work of love, Ep 1:3 (choosing us to holiness, Ep 1:4; to sonship, Ep 1:5; to acceptance, Ep 1:6): the Son's, Ep 1:7 (redemption, Ep 1:7; knowledge of the mystery of His will, Ep 1:9; an inheritance, Ep 1:11); the Holy Spirit's, Ep 1:13 (sealing, Ep 1:13; giving an earnest of the inheritance, Ep 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 (Ge 1:22) so in redemption (Ge 12:3; Mt 5:3-11; 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 (Ep 1:20; Ep 2:6; 3:10; 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; Ep 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" (Php 3:20), where our High Priest is ever "blessing" us. Our "treasures" are there (Mt 6:20, 21); our aims and affections (Col 3:1, 2); our hope (Col 1:5; Tit 2:13); our inheritance (1Pe 1:4). The gift of the Spirit itself, the source of the "spiritual blessing," is by virtue of Jesus having ascended thither (Ep 4:8).

in Christ--the center and source of all blessing to us.

4. hath chosen us--Greek, "chose us out for Himself" (namely, out of the world, Ga 1:4): referring to His original choice, spoken of as past.

in him--The repetition of the idea, "in Christ" (Ep 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 (Ep 3:11).

before the foundation of the world--This assumes the eternity of the Son of God (Joh 17:5, 24), as of the election of believers in Him (2Ti 1:9; 2Th 2:13).

that we should be holy--positively (De 14:2).

without blame--negatively (Ep 5:27; 1Th 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 Re 7:15).

in love--joined by Bengel and others with Ep 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 (Ep 5:2; 1Th 3:12, 13).

5. 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 (Ep 1:11; Ro 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 (2Pe 1:4). Lachmann reads, "unto Him." The context favors the explanation of Calvin: God has regard to Himself and the glory of His grace (Ep 1:6, 12, 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 (Mt 11:26; Lu 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 (Ep 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 (Ep 1:1, 9, 11) [Bengel].

6. (Ep 1:7, 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" (Ro 3:24; 5:15).

in the beloved--pre-eminently so called (Mt 3:17; 17:5; Joh 3:35; Col 1:13). Greek, "Son of His love." It is only "IN His Beloved" that He loves us (Ep 1:3; 1Jo 4:9, 10).

7. In whom--"the Beloved" (Ep 1:6; Ro 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 (Ro 3:24), namely, from the power, guilt, and penal consequences of sin (Mt 1:21). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Le 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mt 20:28). Another "redemption" follows, namely, that "of the purchased possession" hereafter (Ep 1:14).

through his blood--(Ep 2:13); as the instrument; the propitiation, that is, the consideration (devised by His own love) for which He, who was justly angry (Is 12:1), becomes propitious to us; the expiation, the price paid to divine justice for our sin (Ac 20:28; Ro 3:25; 1Co 6:20; Col 1:20; 1Pe 1:18, 19).

the forgiveness of sins--Greek, "the remission of our transgressions": not merely "pretermission," as the Greek (Ro 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--(Ep 2:7); "the exceeding riches of His grace." Compare Ep 1:18; Ep 3:16, "according to the riches of His glory": so that "grace" is His "glory."

8. 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" (1Co 1:18-30). Compare Ep 3:10, "the manifold wisdom of God."

9. "He hath abounded," or "made (grace) to abound toward us" (Ep 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 (Ep 6:19; Ro 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--(Ep 1:11).

in himself--God the Father. Bengel takes it, "in Him," that is, Christ, as in Ep 1:3, 4. But the proper name, "in Christ," Ep 1:10, immediately after, is inconsistent with His being here meant by the pronoun.

10. Translate, "Unto the dispensation of the fulness of the times," that is, "which He purposed in Himself" (Ep 1:9) with a view to the economy of (the gracious administration belonging to) the fulness of the times (Greek, "fit times," "seasons"). More comprehensive than "the fulness of the time" (Ga 4:4). The whole of the Gospel times (plural) is meant, with the benefits to the Church dispensed in them severally and successively. Compare "the ages to come" (Ep 2:7). "The ends of the ages" (Greek, 1Co 10:11); "the times (same Greek as here, 'the seasons,' or 'fitly appointed times') of the Gentiles" (Lu 21:24); "the seasons which the Father hath put in His own power" (Ac 1:7); "the times of restitution of all things which God hath spoken by the prophets since the world began" (Ac 3:20, 21). The coming of Jesus at the first advent, "in the fulness of time," was one of these "times." The descent of the Holy Ghost, "when Pentecost was fully come" (Ac 2:1), was another. The testimony given by the apostles to Him "in due time" ("in its own seasons," Greek) (1Ti 2:6) was another. The conversion of the Jews "when the times of the Gentiles are fulfilled," the second coming of Christ, the "restitution of all things," the millennial kingdom, the new heaven and earth, shall be severally instances of "the dispensation of the fulness of the times," that is, "the dispensation of" the Gospel events and benefits belonging to their respective "times," when severally filled up or completed. God the Father, according to His own good pleasure and purpose, is the Dispenser both of the Gospel benefits and of their several fitting times (Ac 1:7).

gather together in one--Greek, "sum up under one head"; "recapitulate." The "good pleasure which He purposed," was "to sum up all things (Greek, 'THE whole range of things') in Christ (Greek, 'the Christ,' that is, His Christ)" [Alford]. God's purpose is to sum up the whole creation in Christ, the Head of angels, with whom He is linked by His invisible nature, and of men with whom He is linked by His humanity; of Jews and Gentiles; of the living and the dead (Ep 3:15); of animate and inanimate creation. Sin has disarranged the creature's relation of subordination to God. God means to gather up all together in Christ; or as Col 1:20 says, "By Him to reconcile all things unto Himself, whether things in earth or things in heaven." Alford well says, "The Church of which the apostle here mainly treats, is subordinated to Him in the highest degree of conscious and joyful union; those who are not His spiritually, in mere subjugation, yet consciously; the inferior tribes of creation unconsciously; but objectively, all are summed up in Him."

11. In whom--by virtue of union to whom.

obtained an inheritance--literally, "We were made to have an inheritance" [Wahl]. Compare Ep 1:18, "His inheritance in the saints": as His inheritance is there said to be in them, so theirs is here said to be in Him (Ac 26:18). However, Ep 1:12, "That we should BE TO ... His glory" (not "that we should have"), favors the translation of Bengel, Ellicott, and others, "We were made an inheritance." So the literal Israel (De 4:20; 9:29; 32:9). "Also" does not mean "we also," nor as English Version, "in whom also"; but, besides His having "made known to us His will," we were also "made His inheritance," or "we have also obtained an inheritance."

predestinated--(Ep 1:5). The foreordination of Israel, as the elect nation, answers to that of the spiritual Israelites, believers, to an eternal inheritance, which is the thing meant here. The "we" here and in Ep 1:12, means Jewish believers (whence the reference to the election of Israel nationally arises), as contrasted with "you" (Ep 1:13) Gentile believers.

purpose--repeated from "purposed" (Ep 1:9; Ep 3:11). The Church existed in the mind of God eternally, before it existed in creation.

counsel of his ... will--(Ep 1:5), "the good pleasure of His will." Not arbitrary caprice, but infinite wisdom ("counsel") joined with sovereign will. Compare his address to the same Ephesians in Ac 20:27, "All the counsel of God" (Is 28:29). Alike in the natural and spiritual creations, God is not an agent constrained by necessity. "Wheresoever counsel is, there is election, or else it is vain; where a will, there must be freedom, or else it is weak" [Pearson].

12. (Ep 1:6, 14).

who first trusted in Christ--rather (we Jewish Christians), "who have before hoped in the Christ": who before the Christ came, looked forward to His coming, waiting for the consolation of Israel. Compare Ac 26:6, 7, "I am judged for the hope of the promise made of God unto our fathers: unto which our twelve tribes, instantly serving God day and night, hope to come." Ac 28:20, "the hope of Israel" [Alford]. Compare Ep 1:18; 2:12; 4:4.

13. In whom ye also--Ye Gentiles. Supply as English Version, "trusted," from Ep 1:12; or "are." The priority of us Jews does not exclude you Gentiles from sharing in Christ (compare Ac 13:46).

the word of truth--the instrument of sanctification, and of the new birth (Joh 17:17; 2Ti 2:15; Jas 1:18). Compare Col 1:5, where also, as here, it is connected with "hope." Also Ep 4:21.

sealed--as God's confirmed children, by the Holy Spirit as the seal (Ac 19:1-6; Ro 8:16, 23; 1Jo 3:24; see on 2Co 1:22). A seal impressed on a document gives undoubted validity to the contract in it (Joh 3:33; 6:27; compare 2Co 3:3). So the sense of "the love of God shed abroad in the heart by the Holy Ghost" (Ro 5:5), and the sense of adoption given through the Spirit at regeneration (Ro 8:15, 16), assure believers of God's good will to them. The Spirit, like a seal, impresses on the soul at regeneration the image of our Father. The "sealing" by the Holy Spirit is spoken of as past once for all. The witnessing to our hearts that we are the children of God, and heirs (Ep 1:11), is the Spirit's present testimony, the "earnest of the (coming) inheritance" (Ro 8:16-18).

that Holy Spirit of promise--rather, as the Greek, "The Spirit of promise, even the Holy Spirit": The Spirit promised both in the Old and New Testaments (Joe 2:28; Zec 12:10; Joh 7:38, 39). "The word" promised the Holy Spirit. Those who "believed the word of truth" were sealed by the Spirit accordingly.

14. earnest--the first instalment paid as a pledge that the rest will follow (Ro 8:23; 2Co 1:22).

until--rather, "Unto the redemption," &c.; joined thus, "ye were sealed (Ep 1:13) unto," that is, for the purpose of and against, the accomplishment of "the redemption," namely, not the redemption in its first stage, made by the blood of Christ, which secures our title, but, in its final completion, when the actual possession shall be ours, the full "redemption of the body" (Ro 8:23), as well as of the soul, from every infirmity (Ep 4:30). The deliverance of the creature (the body, and the whole visible creation) from the bondage of corruption, and from the usurping prince of this world, into the glorious liberty of the children of God (Ro 8:21-23; 2Pe 3:13).

of the purchased possession--God's people purchased ("acquired," Greek) as His peculiar (Greek) possession by the blood of Christ (Ac 20:28). We value highly that which we pay a high price for; so God, His Church (Ep 5:25, 26; 1Pe 1:18; 2:9; "my special treasure," Mal 3:17, Margin).

15. Wherefore--because ye are in Christ and sealed by His Spirit (Ep 1:13, 14).

I also--on my part, in return for God's so great benefits to you.

after I heard--ever since I have heard. Not implying that he had only heard of their conversion: an erroneous argument used by some against the address of this Epistle to the Ephesians (see on Ep 1:1); but referring to the report he had heard since he was with them, as to their Christian graces. So in the case of Philemon, his "beloved fellow laborer" (Phm 1), he uses the same words (Phm 4, 5).

your faith--rather, as Greek, "the faith among you," that is, which many (not all) of you have.

love unto all the saints--of whatever name, simply because they are saints. A distinguishing characteristic of true Christianity (Ep 6:24). "Faith and love he often joins together. A wondrous pair" [Chrysostom]. Hope is added, Ep 1:18.

16. (Col 1:9).

of you--omitted in the oldest manuscripts. Then the translation may be as English Version still, or as Alford, "making mention of them" (your "faith and love").

17. A fit prayer for all Christians.

the God of our Lord Jesus--appropriate title here; as in Ep 1:20-22 he treats of God's raising Jesus to be Head over all things to the Church. Jesus Himself called the Father "My God" (Mt 27:46).

the Father of glory--(Compare Ac 7:2). 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" (Ep 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 (Is 11:2).

and revelation--whose function it is to reveal to believers spiritual mysteries (Joh 16:14, 15; 1Co 2:10).

in the knowledge--rather, as Greek (see on 1Co 13:12), "in the full knowledge of Him," namely, God.

18. understanding--The oldest manuscripts, versions, and Fathers, read "heart." Compare the contrary state of unbelieving, the heart being in fault (Ep 4:18; Mt 13:15). Translate, "Having the eyes of your heart enlightened" (Ep 5:14; Mt 4:16). The first effect of the Spirit moving in the new creation, as in the original physical creation (Ge 1:3; 2Co 4:6). So Theophilus to Autolycus (1.3), "the ears of the heart." Where spiritual light is, there is life (Joh 1:4). The heart is "the core of life" [Harless], and the fountain of the thoughts; whence "the heart" in Scripture includes the mind, as well as the inclination. Its "eye," or inward vision, both receives and contemplates the light (Mt 6:22, 23). The eye is the symbol of intelligence (Eze 1:18).

the hope of his calling--the hope appertaining to His having called you; or, to the calling wherewith He has called you.

and--omitted in the oldest manuscripts and versions.

riches of the glory--(Col 1:27).

his inheritance in the saints--The inheritance which he has in store in the case of the saints. I prefer explaining, "The inheritance which He has in his saints." (See on Ep 1:11; De 32:9).

19. exceeding--"surpassing."

power to us-ward who believe--The whole of the working of His grace, which He is carrying on, and will carry on, in us who believe. By the term "saints" (Ep 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 with, what might be expected from.

working--Greek, "the energizing"; translate, "the effectual working" (Ep 3:7). The same superhuman power was needed and exerted to make us believe, as was needed and exerted to raise Christ from the dead (Ep 1:20). Compare Php 3:10, "the power of His resurrection" (Col 2:12; 1Pe 1:3-5).

of his mighty power--Greek, "of the strength of His might."

20. in Christ--as our "first-fruits" of the resurrection, and Head, in virtue of God's mighty working in whom His power to us-ward is made possible and actual [Alford].

when he raised him--"in that He raised Him." The raising of Christ is not only an earnest of our bodies being hereafter raised, but has a spiritual power in it involving (by virtue of our living union with Him, as members with the Head) the resurrection, spiritually of the believer's soul now, and, consequently, of his body hereafter (Ro 6:8-11; 8:11). The Son, too, as God (though not as man), had a share in raising His own human body (Joh 2:19; 10:17, 18). Also the Holy Spirit (Ro 1:4; 1Pe 3:18).

set him--Greek, "made Him sit." The glorious spirits stand about the throne of God, but they do not sit at God's right hand (He 1:13).

at his own right hand--(Psa 110:1). Where He remains till all His enemies have been put under His feet (1Co 15:24). Being appointed to "rule in the midst of His enemies" during their rebellion (Psa 110:2), He shall resign His commission after their subjection [Pearson] (Mr 16:19; He 1:3; 10:12).

in the heavenly places--(Ep 1:3). As Christ has a literal body, heaven is not merely a state, but a place; and where He is, there His people shall be (Joh 14:3).

21. Greek, "Far (or high) above all (Ep 4:10) principality (or rule, 1Co 15:24), and authority, and power (Mt 28:18), and dominion (or lordship)." Compare Php 2:9; Col 1:16; He 7:26; 1Pe 3:22. Evil spirits (who are similarly divided into various ranks, Ep 6:12), as well as angels of light, and earthly potentates, are included (compare Ro 8:38). Jesus is "King of kings, and Lord of lords" (Re 19:16). The higher is His honor, the greater is that of His people, who are His members joined to Him, the Head. Some philosophizing teachers of the school of Simon Magus, in Western Asia Minor, had, according to Irenæus and Epiphanius, taught their hearers these names of various ranks of angels. Paul shows that the truest wisdom is to know Christ as reigning above them all.

every name--every being whatever. "Any other creature" (Ro 8:39).

in this world--Greek, "age," that is, the present order of things. "Things present ... things to come" (Ro 8:38).

that ... to come--"Names which now we know not, but shall know hereafter in heaven. We know that the emperor goes before all, though we cannot enumerate all the satraps and ministers of his court; so we know that Christ is set above all, although we cannot name them all" [Bengel].

22. put ... under--Greek, "put in subjection under" (Psa 8:6; 1Co 15:27).

gave ... to the church--for her special advantage. The Greek order is emphatic: "HIM He gave as Head over all things to the Church." Had it been anyone save Him, her Head, it would not have been the boon it is to the Church. But as He is Head over all things who is also her Head (and she the body), all things are hers (1Co 3:21-23). He is OVER ("far above") all things; in contrast to the words, "TO the Church," namely, for her advantage. The former are subject; the latter is joined with Him in His dominion over them. "Head" implies not only His dominion, but our union; therefore, while we look upon Him at the right hand of God, we see ourselves in heaven (Re 3:21). For the Head and body are not severed by anything intervening, else the body would cease to be the body, and the Head cease to be the Head [Pearson from Chrysostom].

23. his body--His mystical and spiritual, not literal, body. Not, however, merely figurative, or metaphorical. He is really, though spiritually, the Church's Head. His life is her life. She shares His crucifixion and His consequent glory. He possesses everything, His fellowship with the Father, His fulness of the Spirit, and His glorified manhood, not merely for Himself, but for her, who has a membership of His body, of His flesh, and of His bones (Ep 5:30).

fulness--"the filled-up receptacle" [Eadie]. The Church is dwelt in and filled by Christ. She is the receptacle, not of His inherent, but of His communicated, plenitude of gifts and graces. As His is the "fulness" (Joh 1:16; Col 1:19; 2:9) inherently, so she is His "fulness" by His impartation of it to her, in virtue of her union to Him (Ep 5:18; Col 2:10). "The full manifestation of His being, because penetrated by His life" [Conybeare and Howson]. She is the continued revelation of His divine life in human form; the fullest representative of His plenitude. Not the angelic hierarchy, as false teachers taught (Col 2:9, 10, 18), but Christ Himself is the "fulness of the Godhead," and she represents Him. Koppe translates less probably, "the whole universal multitude."

filleth all in all--Christ as the Creator, Preserver, and Governor of the world, constituted by God (Col 1:16-19), fills all the universe of things with all things. "Fills all creation with whatever it possesses" [Alford]. The Greek is, "filleth for Himself."

To the saints which are at Ephesus - As some learned men think that this epistle was written to the Church of the Laodiceans, and that the words εν Εφεσῳ, in Ephesus, were not originally in this epistle, the consideration of the subject has appeared to be more proper for the preface; and to that the reader is referred for a particular discussion of this opinion. By the term saints we are to understand those who in that place professed Christianity, and were members of the Christian Church. Saint properly signifies a holy person, and such the Gospel of Christ requires every man to be, and such every true believer is, both in heart and life; but saint appears to have been as ordinary a denomination of a believer in Christ in those primitive times, as the term Christian is now. Yet many had the name who had not the thing.

The faithful in Christ Jesus - Πιστοις· the believers - the persons who received Christ as the promised Messiah, and the Savior of the world, and continued in the grace which they had received.

Grace be to you - See the note on Rom 1:7.

Blessed be the God - See the note on 2Cor 1:3, where the same form is used.

With all spiritual blessings - With the pure doctrines of the Gospel, and the abundant gifts and graces of the Holy Ghost, justifying, sanctifying, and building us up on our most holy faith.

In heavenly places - Εν τοις επουρανιοις· In heavenly things, such as those mentioned above; they were not yet in heavenly places, but they had abundance of heavenly things to prepare them for heavenly places. Some think the word should be understood as signifying blessings of the most exalted or excellent kind, such as are spiritual in opposition to those that are earthly, such as are eternal in opposition to those that are temporal; and all these in, through and by Christ. We have already seen, on Gal 4:26, that the heavenly Jerusalem, or Jerusalem which is from above, is used by the Jews to signify the days of the Messiah, and that state of grace and glory which should follow the Levitical worship and ceremonies; and it is possible that St. Paul may use the word επουρανια, heavenly things, in this sense: God hath blessed us with all spiritual blessings in heavenly things, or in this heavenly state, in which life and immortality are brought to light by the Gospel. This is apparently the preferable sense.

According as he hath chosen us in him - As he has decreed from the beginning of the world, and has kept in view from the commencement of the religious system of the Jews, (which the phrase sometimes means), to bring us Gentiles to the knowledge of this glorious state of salvation by Christ Jesus. The Jews considered themselves an elect or chosen people, and wished to monopolize the whole of the Divine love and beneficence. The apostle here shows that God had the Gentiles as much in the contemplation of his mercy and goodness as he had the Jews; and the blessings of the Gospel, now so freely dispensed to them, were the proof that God had thus chosen them, and that his end in giving them the Gospel was the same which he had in view by giving the law to the Jews, viz. that they might be holy and without blame before him. And as his object was the same in respect to them both, they should consider that, as he loved them, so they should love one another: God having provided for each the same blessings, they should therefore be ἁγιους, holy - fully separated from earth and sin, and consecrated to God and αμωμους, without blame - having no spot nor imperfection, their inward holiness agreeing with their outward consecration. The words are a metaphor taken from the perfect and immaculate sacrifices which the law required the people to bring to the altar of God. But as love is the fulfilling of the law, and love the fountain whence their salvation flowed, therefore love must fill their hearts towards God and each other, and love must be the motive and end of all their words and works.

Having predestinated us - Προορισας. As the doctrine of eternal predestination has produced much controversy in the Christian world, it may be necessary to examine the meaning of the term, that those who do use it may employ it according to the sense it has in the oracles of God. The verb προοριζω, from προ, before, and ὁριζω, I define, finish, bound, or terminate, whence ὁρος, a boundary or limit, signifies to define beforehand, and circumscribe by certain bounds or limits; and is originally a geographical term, but applied also to any thing concluded, or determined, or demonstrated. Here the word is used to point out God's fixed purpose or predetermination to bestow on the Gentiles the blessing of the adoption of sons by Jesus Christ, which adoption had been before granted to the Jewish people; and without circumcision, or any other Mosaic rite, to admit the Gentiles to all the privileges of his Church and people. And the apostle marks that all this was fore-determined by God, as he had fore-determined the bounds and precincts of the land which he gave them according to the promise made to their fathers; that the Jews had no reason to complain, for God had formed this purpose before he had given the law, or called them out of Egypt; (for it was before the foundation of the world, Eph 1:4); and that, therefore, the conduct of God in calling the Gentiles now - bringing them into his Church, and conferring on them the gifts and graces of the Holy Spirit, was in pursuance of his original design; and, if he did not do so, his eternal purposes could not be fulfilled; and that, as the Jews were taken to be his peculiar people, not because they had any goodness or merit in themselves; so the Gentiles were called, not for any merit they had, but according to the good pleasure of his will; that is, according to his eternal benevolence, showing mercy and conferring privileges in this new creation, as he had done in the original creation; for as, in creating man, he drew every consideration from his own innate eternal benevolence, so now, in redeeming man, and sending the glad tidings of salvation both to the Jews and the Gentiles, be acted on the same principles, deriving all the reasons of his conduct from his own infinite goodness.

This argument was exceedingly conclusive, and must silence the Jews on the ground of their original, primitive, and exclusive rights, which they were ever ready to plead against all pretensions of the Gentiles. If therefore God, before the foundation of the Jewish economy, had determined that the Gentiles, in the fullness of time, should be called to and admitted into all the privileges of the Messiah's kingdom, then the exclusive salvation of the Jews was chimerical; and what God was doing now, by the preaching of the apostles in the Gentile world, was in pursuance of his original design. This same argument St. Paul repeatedly produces in his Epistle to the Romans; and a proper consideration of it unlocks many difficulties in that epistle. See the notes on Rom 8:29, Rom 8:30 (note); and elsewhere, in the course of that epistle, where this subject is handled. But why is the word προορισας, fore-determined, limited, or circumscribed, used here? Merely in reference to the settlement of the Israelites in the promised land. God assigned to them the portions which they were to inherit; and these portions were described, and their bearings, boundaries, vicinities to other portions, extent and length, as exactly ascertained as they could be by the most correct geographical map. As God, therefore, had dealt with the Jews in making them his peculiar people, and when he divided the earth among the sons of Noah reserved to himself the twelve portions which he afterwards gave to the twelve tribes; (see on Deu 32:8 (note)); and as his dealings with them were typical of what he intended to do in the calling and salvation of the Gentiles; so he uses the terms by which their allotment and settlement were pointed out to show that, what he had thus designed and typified, he had now fulfilled according to the original predetermination; the Gentiles having now the spiritual inheritance which God had pointed out by the grant made of the promised land to the children of Israel. This is the grand key by which this predestination business is unlocked. See on Eph 1:11 (note).

To the praise of the glory of his grace - Δοξης της χαριτος αὑτου· The glory of his grace, for χαρις ενδοξος, his glorious or illustrious grace, according to the Hebrew idiom. But the grace or mercy of God is peculiarly illustrated and glorified in the plan of redemption by Christ Jesus. By the giving of the Law, God's justice and holiness were rendered most glorious; by the giving of the Gospel, his grace and mercy are made equally conspicuous.

Wherein he hath made us accepted in the Beloved - This translation of εν ᾑ εχαριτωσεν ἡμας εν τῳ Ηγαπημενῳ is not clear; with which he has graciously favored us through the Beloved, is at once more literal and more intelligible. Whitby, Macknight, and Wakefield translate the passage in nearly the same way.

In the Beloved must certainly mean in Christ, who is termed God's beloved Son, Mat 3:17; but several excellent MSS., such as D*EFG, the later Syriac, the Ethiopic, Vulgate, Itala, with several of the fathers, add, υιῳ αυτου, his beloved Son. This is the meaning, whether the reading be received or rejected.

In whom we have redemption - God has glorified his grace by giving us redemption by the blood of his Son, and this redemption consists in forgiving and delivering us from our sins; so then Christ's blood was the redemption price paid down for our salvation: and this was according to the riches of his grace; as his grace is rich or abundant in benevolence, so it was manifested in beneficence to mankind, in their redemption by the sacrifice of Christ, the measure of redeeming grace being the measure of God's own eternal goodness.

It may not be useless to remark that, instead of της χαριτος αυτου, his grace, the Codex Alexandrinus and the Coptic version have της χρηστοτητος, his goodness.

Wherein he hath abounded - That is, in the dispensation of mercy and goodness by Christ Jesus.

In all wisdom and prudence - Giving us apostles the most complete instructions in heavenly things by the inspiration of his Spirit; and at the same time prudence, that we might know when and where to preach the Gospel so that it might be effectual to the salvation of those who heard it. Nothing less than the Spirit of God could teach the apostles that wisdom by which they were to instruct a dark and sinful world; and nothing less than the same Spirit could inspire them with that prudence which was necessary to be exercised in every step of their life and ministry. Every wise man is not a prudent man, and every prudent man is not a wise man. Wisdom and prudence may be expected in an apostle who is constantly living under the inspiration of the Holy Ghost. "Wisdom," according to Sir William Temple, "is that which makes men judge what are the best ends, and what the best means to attain them; and gives a man advantage of counsel and direction." "Prudence is wisdom applied to practice; or that discreet, apt suiting as well of actions as words, in their due place, time, and manner. Every minister of Christ needs these still; and if he abide not under the influence of both, not only his prayers but his ministerial labors will be all hindered.

Having made known unto us the mystery - That the Gentiles should ever be received into the Church of God, and have all the privileges of the Jews, without being obliged to submit to circumcision, and perform the rites and ceremonies of the Jewish law was a mystery - a hidden thing which had never been published before; and now revealed only to the apostles. It was God's will that it should be so, but that will he kept hidden to the present time. A mystery signifies something hidden, but it ceases to be a mystery as soon as it is revealed. See the note on Mat 13:11; and particularly that on Rom 11:25 (note).

Good pleasure - Την ευδοκιαν· That benevolent design which he had purposed in himself, not being induced by any consideration from without.

In the dispensation of the fullness of times - Εις οικονομιαν του πληρωματος των καιρων. The word οικονομια, which is the same as our word economy, signifies, as Dr. Macknight has well observed, "the plan which the master of a family, or his steward, has established for the management of the family;" it signifies, also, a plan for the management of any sort of business: and here it means the dispensation of the Gospel, that plan by which God has provided salvation for a lost world; and according to which he intends to gather all believers, both Jews and Gentiles, into one Church under Jesus Christ, their head and governor. See the note on Mat 24:45, where the word and the office are particularly explained.

The fullness of times - By this phrase we are to understand either the Gospel dispensation, which is the consummation of all preceding dispensations, and the last that shall be afforded to man; or that advanced state of the world which God saw to be the most proper for the full manifestation of those benevolent purposes which he had formed in himself relative to the salvation of the world by Jesus Christ.

That he might gather together in one - Ανακεφαλαιωσασθαι, from ανα, again, and κεφαλαιοω, to reduce to one sum; to add up; to bring different sums together, and fractions of sums, so as to reduce them under one denomination; to recapitulate the principal matters contained in a discourse. Here it means the gathering together both Jews and Gentiles, who have believed in Christ, into one Church and flock. See the preceding note.

All things - which are in heaven, and which are on earth - This clause is variously understood: some think, by things in heaven the Jewish state is meant and by things on earth the Christian. The Jews had been long considered a Divine or heavenly people; their doctrine, their government, their constitution, both civil and ecclesiastical, were all Divine or heavenly: as the powers of the heavens, Mat 24:29, Luk 21:26, mean the Jewish rulers in Church and state, it is very possible that the things which are in heaven mean this same state; and as the Gentiles were considered to have nothing Divine or heavenly among them, they may be here intended by the earth, out of the corruption of which they are to be gathered by the preaching of the Gospel. But there are others who imagine that the things in heaven mean the angelical hosts; and the things on earth believers of all nations, who shall all be joined together at last in one assembly to worship God throughout eternity. And some think that the things in heaven mean the saints who died before Christ's advent, and who are not to be made perfect till the resurrection, when the full power and efficacy of Christ shall be seen in raising the bodies of believers and uniting them with their holy souls, to reign in his presence for ever. And some think that, as the Hebrew phrase שמים והארץ shamayim vehaarets, the heavens and the earth, signifies all creatures, the words in the text are to be understood as signifying all mankind, without discrimination of peoples, kindreds, or tongues; Jews, Greeks, or barbarians. All that are saved of all nations, (being saved in the same way, viz. by faith in Christ Jesus, without any distinction of nation or previous condition), and all gathered into one Church or assembly.

I believe that the forming one Church out of both Jews and Gentiles is that to which the apostle refers. This agrees with what is said, Eph 2:14-17.

In whom - Christ Jesus; also we - believing Jews have obtained an inheritance - what was promised to Abraham and his spiritual seed, viz. the adoption of sons, and the kingdom of heaven, signified by the privileges under the Mosaic dispensation, and the possession of the promised land, but all these privileges being forfeited by the rebellion and unbelief of the Jews, they are now about to be finally cut off, and the believing part to be re-elected, and put in possession of the blessings promised to Abraham and his spiritual seed, by faith; for without a re-election, they cannot get possession of these spiritual privileges.

Being predestinated - God having determined to bring both Jews and Gentiles to salvation, not by works, nor by any human means or schemes, but by Jesus Christ; that salvation being defined and determined before in the Divine mind, and the means by which it should be brought about all being according to his purpose, who consults not his creatures, but operates according to the counsel of his own will, that being ever wise, gracious, and good.

The original reference is still kept up here in the word προορισθεντες, being predestinated, as in the word προορισας Eph 1:5. And as the apostle speaks of obtaining the inheritance, he most evidently refers to that of which the promised land was the type and pledge. And as that land was assigned to the Israelites by limit and lot, both of which were appointed by God so the salvation now sent to the Gentiles was as expressly their lot or portion, as the promised land was that of the people of Israel. All this shows that the Israelites were a typical people; their land, the manner of possessing it, their civil and religious code, etc., etc., all typical; and that in, by, and through them, God had fore-determined, fore-described, and fore-ascertained a greater and more glorious people, among whom the deepest counsels of his wisdom should be manifested, and the most powerful works of his eternal mercy, grace, holiness, goodness, and truth, be fully exhibited. Thus there was nothing fortuitous in the Christian scheme; all was the result of infinite counsel and design. See on Eph 1:5 (note).

That we - Jews, now apostles and messengers of God, to whom the first offers of salvation were made, and who were the first that believed in Christ.

Should be to the praise of his glory - By being the means of preaching Christ crucified to the Gentiles, and spreading the Gospel throughout the world.

In whom ye also trusted - Ye Gentiles, having heard from us the word, τον λογον, the doctrine, of the truth, which is the Gospel, or glad tidings, of your salvation, have believed, as we Jews have done, and received similar blessings to those with which God has favored us.

In whom also, εν ὡ, through whom, Christ Jesus, after that ye had believed, viz. that he was the only Savior, and that through his blood redemption might be obtained, ye were sealed with that holy Spirit of promise; that is, The Holy Spirit, which is promised to them who believe on Christ Jesus, was given to you, and thus you were ascertained to be the children of God, for God has no child who is not a partaker of the Holy Ghost, and he who has this Spirit has God's seal that he belongs to the heavenly family. It was customary among all nations, when a person purchased goods of any kind, to mark with his seal that which he had bought, in order that he might know it, and be able to claim it if mixed with the goods of others; to this custom the apostle may here allude but it was also customary to set a seal upon what was dedicated to God, or what was to be offered to him in sacrifice. See this proved in the note on Joh 6:27. The Jews themselves speak of the seal of God, which they term אמת emeth, truth, and which they consider as a representation of the unoriginated and endless perfections of God. As the apostle is here speaking of the doctrine of truth, which came by the Holy Spirit, and is sealed on the souls of believers by this Spirit, he may have in view the Jewish notion, which is at once both correct and elevated. This Spirit of truth, Joh 14:17, who leads into all truth, Joh 16:13, and teaches all things, Joh 14:26, makes the impression of his own eternal purity and truth in the souls of them who believe, and thus they bear the seal of God Almighty. And they who in the day of judgment are found to bear this seal - Truth; truth in the inward parts, having truly repented, truly believed, and having been in consequence truly justified, and truly sanctified; and having walked in truth and sincerity towards God and man; these are sealed to the day of redemption; for, having this seal, they are seen to have a right to eternal life.

Which is the earnest of our inheritance - This Holy Spirit, sealing the soul with truth and righteousness, is the earnest, foretaste, and pledge of the heavenly inheritance. And he who can produce this earnest - this witness of the Spirit, in the day of judgment, shall have an abundant entrance into the holiest. On the αρῥαβων, or earnest, see the notes on Gen 38:17 (note), etc., and on 2Cor 1:22 (note).

The redemption of the purchased possession - That is, till the time when body and soul are redeemed from all their miseries, and glorified in the kingdom on heaven.

The redemption of the purchased possession - Απολυτρωσις της περιποιησεως is variously understood; and indeed the original is variously translated. Dr. Whitby has observed that the verb πεειποιειν signifies to save alive; and he refers the περιποιησις, here, to the redemption of the body from corruption, and to its final glorification with the soul.

All those who believe in Christ Jesus are considered as his peculiar people and property, and to them eternal glory is promised. The Spirit of promise, which is given them, is a pledge that they shall have a resurrection from the dead, and eternal blessedness; the redemption, or bringing to life of the body, cannot take place till the day of judgment, but the Holy Spirit promises this redemption, and is now in their hearts an earnest or pledge of this complete restoration at the great day, which will then be, in an especial manner, to the praise of his glory, viz. of Christ, who has bought them by his blood.

Faith in the Lord Jesus - Cordial reception of the Christian religion, amply proved by their love to all the saints - to all the Christians. Perhaps love here implies, not only the kind affection so called, but also all the fruits of love - benevolence, and kind offices of every description.

Cease not to give thanks - The apostle intimates, so fully satisfied was he of the genuineness of their conversion, and of their steadiness since their conversion, that it was to him a continual cause of thanksgiving to God, who had brought them into that state of salvation; and of prayer, that they might be preserved blameless to the end.

Making mention of you - While praying for the prosperity of the Christian cause generally, he was led, from his particular affection for them, to mention them by name before God.

That the God of our Lord Jesus - Jesus Christ, as man and mediator, has the Father for his God and Father: and it is in reference to this that he himself says: I ascend unto my Father and your Father, and to my God and your God; Joh 20:17.

The Father of glory - The author and giver of that glory which you expect at the end of your Christian race. This may be a Hebraism for glorious Father, but the former appears to be the best sense.

The Spirit of wisdom and revelation - I pray that God may give you his Holy Spirit, by whom his will is revealed to men, that he may teach and make you wise unto salvation, that you may continue to acknowledge him, Christ Jesus, as your only Lord and Savior.

The eyes of your understanding being enlightened - The understanding is that power or faculty in the soul by which knowledge or information is received, and the recipient power is here termed the Eyes of the understanding; and we learn from this that ὁπερ ὁ οφθαλμος εν τῳ σωματι, τουτο ὁ νους εν τῃ ψυχη, as Philo expresses it: What the eye is to the body, the understanding is to the soul; and that as the eye is not light in itself, and can discern nothing but by the means of light shining, not only on the objects to be viewed, but into the eye itself; so the understanding of man can discern no sacred thing of or by itself, but sees by the influence of the Spirit of wisdom and revelation; for without the influence of God's Holy Spirit no man ever became wise unto salvation, no more than a man ever discerned an object, (no matter how perfect soever his eye might have been), without the instrumentality of light.

Instead of της διανοιας, of your understanding, της καρδιας, of your heart, is the reading of ABDEFG, and several others; also both the Syriac, all the Arabic, the Coptic, the Ethiopic, Armenian, Sahidic, Slavonian, Vulgate, and Itala, besides several of the fathers. The eyes of your Heart is undoubtedly the true reading.

The hope of his calling - That you may clearly discern the glorious and important objects of your hope, to the enjoyment of which God has called or invited you.

The riches of the glory of his inheritance - That you may understand what is the glorious abundance of the spiritual things to which you are entitled, in consequence of being made children of God; for if children, then heirs, heirs of that glorious inheritance which God has provided for the saints - for all genuine Christians, whether formerly Jews or Gentiles. On the chief subject of this verse, see the notes on Gal 4:6, Gal 4:7 (note).

The exceeding greatness of his power - As the apostle is here speaking of the glorious state of believers after death, the exceeding greatness of his power, or that power which surpasses all difficulties, being itself omnipotent, is to be understood of that might which is to be exerted in raising the body at the last day; as it will require the same power or energy which he wrought in Christ, when he raised his body from the grave, to raise up the bodies of all mankind; the resurrection of the human nature of Christ being a proof of the resurrection of mankind in general.

According to the working of his mighty power - Κατα την ενεργειαν του κρατους της ισχυος αυτου· According to the energy of the power of his might. We may understand these words thus: Might, ισχυς, is the state or simple efficiency of this attribute in God; Power, κρατος, is this might or efficiency in action; Energy, ενεργεια, is the quantum of force, momentum, or velocity, with which the power is applied. Though they appear to be synonymous terms they may be thus understood: passive power is widely different from power in action; and power in action will be in its results according to the energy or momentum with which it is applied. The resurrection of the dead is a stupendous work of God; it requires his might in sovereign action; and when we consider that all mankind are to be raised and changed in a moment, in the twinkling of an eye, then the momentum, or velocity, with which the power is to be applied must be inconceivably great. All motion is in proportion to the quantity of matter in the mover, and the velocity with which it is applied. The effect here is in proportion to the cause and the energy he puts forth in order to produce it. But such is the nature of God's power in action, that it is perfectly inconceivable to us; and even these astonishingly strong words of the apostle are to be understood as used in condescension to human weakness.

Set him at his own right hand in the heavenly places - Gave him, as mediator between God and man, the highest honors and dignities, Phi 2:9; in which state of exaltation he transacts all the affairs of his Church, and rules the universe. The right hand is the place of friendship, honor, confidence, and authority.

Far above all principality - The difficulty in this verse does not arise from the words themselves, the meaning of each being easily understood, but from the sense in which the apostle uses them. Some think he has reference here to the different orders among good and evil angels; he is superior to all the former, and rules all the latter. Others think he refers to earthly governments; and as αρχη, principality, the first word, signifies the most sovereign and extensive kind of dominion; and κυριοτης, lordship, the last word, signifies the lowest degree of authority; hence we are to understand that to our Lord, in his human nature, are subjected the highest, the intermediate, and the lowest orders of beings in the universe. - Chandler. Others imagine that the apostle has in view, by whatsoever is named in this world, all the dignitaries of the Jewish Church; and by what is named in the world to come, all the dignities that should be found in the Christian Church.

Schoettgen supposes that the "apostle's αρχη (for αρχοντες, the abstract for the concrete) means the same as the נשיאים Nesiim among the Jews, whose chief business it was to clear and decide all contentions which arose concerning traditions and legal controversies. "That εξουσια, power, is the same as צורבא tsorba, he who possesses authority to propound, expound, persuade, convince, and refute. "That δυναμις, might, answers to רבנות rabbanoth, signifying all the class of rabbins, whose office it was to expound the law, and teach the people generally. "And that κυριοτης, dominion, answers to מר mar, which signifies a person above the lower orders of men. And he observes that Jesus Christ, after his resurrection, called fishermen, publicans, and men from the lowest orders of the people, to the work of the ministry; and made them instruments of confounding and overturning all the Jewish rulers, rabbins, and doctors. And that in the world which is to come - the successive ages of Christianity, he should ever be exalted above all those powers and authorities which Antichrist might bring into the Christian Church; such as popes, cardinals, wicked archbishops, bishops, deans, and canons; and all those who among the schoolmen were termed seraphic doctors, angelic doctors, most illuminated, most perfect, and irrefragable doctors. And although Wiclif, Huss, Luther, Melancthon, and the rest of the reformers, were men of little or no note when compared with the rulers of the popish Church, so eminently did the power of Christ work in and by them, that the pope and all his adjutants were every where confounded, and their power and authority annihilated in several entire regions."

It is certain that the apostle means that all created power, glory, and influence, are under Christ; and hence it is added:

And hath put all things under his feet - All beings and things are subject to him, whether they be thrones, dominions, principalities, or powers, Col 1:16-18; Col 2:10; for he, God the Father, has given him to be head - chief, and supreme, over all, to the Church, the Church having no ruler but Jesus Christ; others may be officers in his Church, but he alone is head and supreme.

Which is his body - As he is head over all things, he is head to the Church; and this Church is considered as the body of which he is especially the head; and from him, as the head, the Church receives light, life, and intelligence.

And is the fullness of him - That in which he especially manifests his power, goodness, and truth; for though he fills all the world with his presence, yet he fills all the members of his mystical body with wisdom, goodness, truth, and holiness, in an especial manner. Some understand the fullness or πληρωμα, here, as signifying the thing to be filled; so the Christian Church is to be filled by him, whose fullness fills all his members, with all spiritual gifts and graces. And this corresponds with what St. John says, Joh 1:16 : And of his fullness have all we received, and grace for grace. And with what is said, Col 2:9, Col 2:10 : Ye are complete in him; και εστε εν αυτῳ πεπληρωμενοι· And ye are in him filled full; i.e. with gifts and grace.

How, in any other sense, the Church can be said to be the fullness of him who fills all in all, is difficult to say. However, as Jesus Christ is represented to be the head, and the Church, the body under that head, the individuals being so many members in that body; and as it requires a body and members to make a head complete; so it requires a Church, or general assembly of believers, to make up the body of Christ. When, therefore, the Jews and Gentiles are brought into this Church, the body may be said to be complete; and thus Christ has his visible fullness upon earth, and the Church may be said to be the fullness of him, etc. See Eph 1:10.

By the will of God - Not by any merit of my own. To the saints who are at Ephesus - And in all the adjacent places. For this epistle is not directed to the Ephesians only, but likewise to all the other churches of Asia.

Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us - God's blessing us is his bestowing all spiritual and heavenly blessings upon us. Our blessing God is the paying him our solemn and grateful acknowledgments, both on account of his own essential blessedness, and of the blessings which he bestows upon us. He is the God of our Lord Jesus Christ, as man and Mediator: he is his Father, primarily, with respect to his divine nature, as his only begotten Son; and, secondarily, with respect to his human nature, as that is personally united to the divine. With all spiritual blessings in heavenly things - With all manner of spiritual blessings, which are heavenly in their nature, original, and tendency, and shall be completed in heaven: far different from the external privileges of the Jews, and the earthly blessings they expected from the Messiah.

As he hath chosen us - Both Jews and gentiles, whom he foreknew as believing in Christ, 1Pet 1:2.

Having predestinated us to the adoption of sons - Having foreordained that all who afterwards believed should enjoy the dignity of being sons of God, and joint - heirs with Christ. According to the good pleasure of his will - According to his free, fixed, unalterable purpose to confer this blessing on all those who should believe in Christ, and those only.

To the praise of the glory of his grace - His glorious, free love without any desert on our part.

By whom we - Who believe. Have - From the moment we believe. Redemption - From the guilt and power of sin. Through his blood - Through what he hath done and suffered for us. According to the riches of his grace - According to the abundant overflowings of his free mercy and favour.

In all wisdom - Manifested by God in the whole scheme of our salvation. And prudence - Which be hath wrought in us, that we may know and do all his acceptable and perfect will.

Having made known to us - By his word and by his Spirit. The mystery of his will - The gracious scheme of salvation by faith, which depends on his own sovereign will alone. This was but darkly discovered under the law; is now totally hid from unbelievers; and has heights and depths which surpass all the knowledge even of true believers.

That in the dispensation of the fullness of the times - In this last administration of God's fullest grace, which took place when the time appointed was fully come. He might gather together into one in Christ - Might recapitulate, re - unite, and place in order again under Christ, their common Head. All things which are in heaven, and on earth - All angels and men, whether living or dead, in the Lord.

Through whom we - Jews. Also have obtained an inheritance - The glorious inheritance of the heavenly Canaan, to which, when believers, we were predestinated according to the purpose of him that worketh all things after the counsel of his own will - The unalterable decree, "He that believeth shall be delivered;" which will is not an arbitrary will, but flowing from the rectitude of his nature, else, what security would there be that it would be his will to keep his word even with the elect?

That we - Jews. Who first believed - Before the gentiles. So did some of them in every place. Here is another branch of the true gospel predestination: he that believes is not only elected to salvation, (if he endures to the end,) but is fore - appointed of God to walk in holiness, to the praise of his glory.

In whom ye - Gentiles. Likewise believed, after ye had heard the gospel - Which God made the means of your salvation; in whom after ye had believed - Probably some time after their first believing. Ye were sealed by that Holy Spirit of promise - Holy both in his nature and in his operations, and promised to all the children of God. The sealing seems to imply, A full impression of the image of God on their souls. A full assurance of receiving all the promises, whether relating to time or eternity.

Who, thus sealing us, is an earnest - Both a pledge and a foretaste of our inheritance. Till the redemption of the purchased possession - Till the church, which he has purchased with his own blood, shall be fully delivered from all sin and sorrow, and advanced to everlasting glory. To the praise of his glory - Of his glorious wisdom, power, and mercy.

Since I heard of your faith and love - That is, of their perseverance and increase therein.

I cease not - In all my solemn addresses to God. To give thanks for you, making mention of you in my prayers - So he did of all the churches, Col 1:9.

That the Father of that infinite glory which shines in the face of Christ, from whom also we receive the glorious inheritance, Eph 1:18, may give you the Spirit of wisdom and revelation - The same who is the Spirit of promise is also, in the progress of the faithful, the Spirit of wisdom and revelation; making them wise unto salvation, and revealing to them the deep things of God. He is here speaking of that wisdom and revelation which are common to all real Christians.

The eyes of your understanding - It is with these alone that we discern the things of God. Being first opened, and then enlightened - - By his Spirit. That ye may know what is the hope of his calling - That ye may experimentally and delightfully know what are the blessings which God has called you to hope for by his word and his Spirit. And what is the riches of the glory of his inheritance in the saints - What an immense treasure of blessedness he hath provided as an inheritance for holy souls.

And what the exceeding greatness of his power toward us who believe - Both in quickening our dead souls, and preserving them in spiritual life. According to the power which he exerted in Christ, raising him from the dead - By the very same almighty power whereby he raised Christ; for no less would suffice.

And he hath seated him at his own right hand - That is, he hath exalted him in his human nature, as a recompence for his sufferings, to a quiet, everlasting possession of all possible blessedness, majesty, and glory.

Far above all principality, and power, and might, and dominion - That is, God hath invested him with uncontrollable authority over all demons in hell, all angels in heaven, and all the princes and potentates on earth. And every name that is named - We know the king is above all, though we cannot name all the officers of his court. So we know that Christ is above all, though we are not able to name all his subjects. Not only in this world, but also in that which is to come - The world to come is so styled, not because it does not yet exist, but because it is not yet visible. Principalities and powers are named now; but those also who are not even named in this world, but shall be revealed in the world to come, are all subject to Christ.

And he hath given him to be head over all things to the church - An head both of guidance and government, and likewise of life and influence, to the whole and every member of it. All these stand in the nearest union with him, and have as continual and effectual a communication of activity, growth, and strength from him, as the natural body from its head.

The fulness of him that filleth all in all - It is hard to say in what sense this can be spoken of the church; but the sense is easy and natural, if we refer it to Christ, who is the fulness of the Father.

1 PAUL an apostle of Jesus Christ, by the will of God, to the saints which are at Ephesus, and to the faithfull in Christ Jesus .

This may be understood either, 1. by way of Restriction, of those that are sincere and constant to Christ, and so not onely Saints by profession, but true to their profession; or, 2. rather, by way of Explication: he defines those Saints he spake of, and calls them faithfull in Christ here, whom he called Saints before.

The Authour and Fountain of that holiness which denominates them Saints.

Marginal references: 1 Cor. 1.1. 2 Cor. 1.1.

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 .

i. e. Thanked, praised. We bless God when we praise him for, and acknowledge him in his excellencies or benefits.

Hath vouchsafed or communicated all spiritual Blessings to us. God blesseth us when he doeth good to us; and so the word Bless is taken in a different sense from what it was in the former clause.

Of all sorts or kinds.

In opposition to temporal and worldly, which the carnal Iews principally expected, and the Law mostly promised, (Deut. 28.1, 2. to v. 15.) and which were but types and shadows of those spiritual Blessings which immediately relate to the spiritual Life and Salvation of Believers.

Gr. Supercoelestial or Heavenly, understand either, 1. Things; and then it seems to be the same as spiritual Blessings, onely in other terms. Or, 2. Places, in opposition to earthly Places, particularly the Land of Canaan, in which God had formerly promised to Bless his people. These spiritual Blessings are in heavenly places, because, though they reach us here on earth, yet they are derived to us from God and Christ in Heaven, and in Heaven onely have their full perfection and consummation hereafter.

By, or through Christ. Upon the account of whose merit, and by whose efficiency these spiritual Blessings are derived from God to us. Or, in Christ as our head, the repository, and seat of all divine Blessings, from whom they flow down upon us as his Members, receiving all we have, out of his fullness. He seems to have respect to the promise made to Abraham, Gen. 22.18. That in his seed all the nations of the earth should be blessed, pointing out Christ as that Seed, and those Blessings as Spiritual. Vid. Act. 3.25, 26.

Marginal references: [illegible: 1 letter] Cor. 1.3. 1 Pet. 1.3.; Or, things. Chap. 6.12.

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 .

God blesseth us with all spiritual Blessings according as he hath chosen us; Election being the fountain from whence those Blessings come, so that God doeth nothing for us in carrying on the work of our Salvation, but what he had in his eternal council before determined.

Separated us in his purpose and decree from others (whom he left out of that gracious act of his will) and determined that we should be holy and unblameable, &c.

Either, 1. as in the former verse, by, and through Christ, for his sake, and upon the account of his merit as the procuring cause, not of our Election, but Sanctification; q. d. God hath chosen us, that we should be made holy and unblameable by Christ. Or, 2. rather, in Christ as the foundation on which he would build us (his spiritual house) and by which both we might be united to God, and he communicate his Influence and Grace to us; or as our head, by which he might convey grace, and strength, and life to us as Christ's Members.

Either before God's Decree of creating the World, or rather, before his executing that Decree in the actual creation of it, i. e. from Eternity, when, nor we, nor the world had a being.

By inherent Grace begun in Regeneration, and carried on in Sanctification and Mortification in this life, though not perfected till the other. Holiness in us is declared here to be not the cause, but the effect of our Election: we are chosen that we may be holy, not because we are, or God foresees we will be holy.

In the sight of God who is not deceived with an outward appearance, but looks to the Heart.

As a principal part of our Sanctification, and the best evidence of the fear of God in us, and our obedience to the whole Law.

Marginal references: 2 Tim. 1.9.; Col. 1.22.

5 Having predestinated us to the adoption of children by Christ Jesus to himself according to the good pleasure of his will .

Having appointed us unto a state of Son-ship and right to Glory. This seems to be more than the former, a greater thing to be the Sons of God, and Heirs of Heaven, than to be Holy.

As Mediatour, and Head of the Elect, and the foundation of all Spiritual Blessings vouchsafed them, and so of this relation into which they are brought, by being united to him. The adopted Children come into that state by the intervention of the natural Son.

Either, 1. in himself, i. e. looking no farther than to himself for the cause of, and motive to his adopting them. Or, 2. according to our translation, to himself, i. e. to God. Or, rather, 3. for himself, (as the Syriac renders it) God would have the honour of having many adopted children that should all call him Father.

His Sovereign grace and good will as the onely spring from which predestination issued, God being moved to it by nothing out of himself.

Marginal references: Rom. 8.29, 30.; Rom. 8.15. Gal. 4.5.

6 To the praise of the glory of his grace ▪ wherein he hath made us accepted in the beloved .

Glory of Grace, by an usual Hebraism, for glorious grace, i. e. large, abundant, admirable. The praise of this Grace the Apostle makes the end of God's chusing and predestinating us to the Adoption of Children. God hath chosen us, &c. and therein manifested his Grace to us, that such as it is in it self, such it may be aknowledged to be; and therefore praised and adored by us.

In, or through, or by the same Grace out of which he chose us.

Having chosen us in Christ, he likewise favours us, is well pleased with us in Christ, to whom we are united, whose Members we are, and in whom God looks upon us. We are hatefull in our selves as Sinners, but accepted in Christ as Sons.

Marginal references: Mat. 3.17.

7 In whom we have redemption through his bloud , even the forgiveness of sins , according to the riches of his grace .

In Christ Godman the immediate worker of this Redemption; for though the Father and the Spirit concur'd to it, yet the Redeeming work was peculiarly terminated in the second person. The other two persons have a right of propriety to Redeem us. Christ onely a right of propinquity as assuming our nature, and being of Kin to us.

We elect before mentioned.

Freedom from the Wrath of God, and Curse of the Law to which we are obnoxious, and consequently the Power of Sin and Tyranny of Satan, as the effects of the former.

i. e. By the Sacrifice of his Death upon the Cross where his Bloud was shed. This was the price of Redemption paid to God for us, and wherewith his justice being satisfied, we could no longer be detained under the custody of the Devil, or the dominion of Sin.

Redemption is not Formally forgiveness, but Casually, forgiveness being the effect of it; and it is mentioned not as the onely or adequate, but the prime and principal fruit of Redemption, and upon which the other depend.

What he called Glorious Grace, v. 6. here he calls Riches of Grace, meaning plentifull and superabundant Grace, by a Phrase frequently used by him elsewhere in the same sense, Rom. 9.23. ch. 2.4, 7.

Marginal references: Act. 20.28. Col. 1.14. Heb. 9.12. 1 Pet. 1.18.; Chap. 3.8, 16. Phil. 4.19.

8 Wherein he hath abounded toward us in all wisedom and prudence .

In which Grace before mentioned he hath abounded toward us; i. e. out of abundance of Grace in himself (called Riches of Grace, v. 7.) he hath bestowed upon us wisedom and prudence. The like expression we have, 1 Tim. 1.14.

This denotes either, the perfections or excellency of it, being in stead of all other wisedom, and more excellent than all else, or All in comparison of what was under the Old Testament. They then had Divine Truths revealed but by parts and parcels, and so a more sparing measure of spiritual wisedom, but under the Gospel, Believers have it more fully and largely, the Spirit of Wisedom, and Revelation being poured out on them.

Either the Doctrine of the Gospel which contains more perfect, and higher wisedom than that the Greeks sought after, 1 Cor. 1.22. and for lack of which, they counted the Gospel Foolishness; or rather, by Wisedom is understood that Knowledge or Faith whereby we receive Spiritual Truths revealed to us, and to be believed by us, so as to their excellency, and have our hearts affected with them; and by Prudence the Knowledge of the rule of our Duty with skill to govern our selves according to it: And so Wisedom is no other than Faith, and Prudence the same in effect with Holiness; the former relates to the things we are to Believe, the latter to the things we are to Doe. In the working these two in the Soul, consists inward and effectual calling, which the Apostle mentions in this Verse as he doth the outward likewise, by the Preaching the Word of the Gospel in the next.

9 Having made known unto us the mystery of his will according to his good pleasure which he hath purposed in himself .

Having revealed to us outwardly by the Preaching of the Gospel; inwardly by the Illumination of the Spirit.

The whole Doctrine of Grace and Salvation by Christ, which is a secret to others, and had still been so to us, had not God discovered it to us in the Gospel.

The good pleasure of God, is the fountain of all spiritual Blessings which flow out to us, aswell as it is of our being first chosen and appointed to be the Subjects of them.

This signifies a firm setled will in God, either meerly of God, and moved by nothing out of himself, or his keeping this purpose in himself till the time appointed for the publication of it.

Marginal references: Rom. 16.25. Col. 1.26.

10 That in the dispensation of the fulness 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.

In that administration or distribution of the good things of God s house, which he had determined should be in the fulness of time. It is a Metaphor taken from a Steward who distributes and dispenseth according to his Master's order to those that are in the house, Luk. 12.42. The Church is the House of God, God himself the Master of the Family, Christ the Steward that governs the House; those spiritual Blessings mentioned, v. 3. are the good things he gives out. These Treasures of God's Grace had been opened but to a few, and dispensed sparingly under the Old Testament, the more full communication of them being reserved till the fulness of times when they were to be dispensed by Christ.

The time appointed of the Father for the appearance of Christ in the flesh (according to former promises) the promulgation of the Gospel, and thereby the gathering together in one, all things in Christ: It is spoken in opposition to the times and ages before Christ's coming, which God would have run out till the set time came which he had pitched upon, and Believers expected; see Gal. 4.2, 4.

To recapitulate; either to sum up, as men do several lesser numbers in one total sum, which is the foot of the account, but called by the Greeks the head of it, and set at the top; or as Orators do the several parts of their Speeches in fewer words; thus all former prophecies, promises, types and shadows center'd, and were fulfilled, and as it were summed up in Christ: or rather, to unite unto, and gather together again under one head things before divided, and scattered.

All intellectual beings, or all persons, as Gal. 3.22.

As their head under which they might be united to God, and to each other.

Either Saints departed, who have already obtained Salvation by Christ, or rather the Holy Angels that still keep their first station.

The Elect of God among men here upon earth in their several Generations. The meaning of the whole seems to be, that whereas the order and harmony of God's principal Workmanship, Intellectual Creatures, Angels and Men had been disturbed and broken by the entring of Sin into the World; all Mankind, and many of the Angels having Apostatiz'd from him, and the remnant of them being in their own nature labile and mutable; God would in his appointed time, give Christ (the Heir of all things) the Honour of being the repairer of this Breach, by gathering together again the disjointed members of his Creation in and under Christ as their Head and Governour, confirming the good Angels in their good estate, and recovering his Elect among men from their Apostate condition. Though it be true, that not onely Believers under the Old Testament were saved, but the Elect Angels confirmed before Christ's coming, yet both the one and the other was with a respect to Christ as their Head, and the foundation of their Union with God, and out of whom, as the one being lost could not have been restored, so the fall of the other could not have been prevented, nor their happiness secured.

Some Copies join the last clause of the former Verse with this, leaving out the relative which, and concluding the sentence at good pleasure, and then reade He purposed in himself that in the dispensation, &c. but most reade it as our Translators have rendred it, onely some understand an explicative particle to wit in the beginning of this Verse, To wit, that in the dispensation, &c. but either way the scope of the words is the same, viz. to give the sum of that mystery of God's will mentioned before.

Marginal references: Col. 1.2; Gr. the H[illegible: 3 letters]vens.

11 In whom we also have obtained an inheritance , being predestinated according to the purpose of him who worketh all things after the councel of his own will .

We Apostles and others Elect of the Iewish Nation, we who first trusted in Christ, v. 12.

Are called, or brought into the participation of an Inheritance, or have a Right given us to it as by lot. In allusion to the twelve Tribes, having in the Division of the Land of Canaan their Inheritances assigned them by lot. He shews that they did not first seek it, much less deserve it, but God cast it upon them: their lot fell in the Heavenly Inheritance when others did not.

This, aswell as the forementioned privileges, was designed to us by eternal Predestination, and though it be free, and without our procuring, yet in respect of God, it is not casual, but of his ordering.

Powerfully and effectually;

i. e. That infinite wisedom of God which is always in conjunction with his will, whereby he acts wisely aswell as freely, and though not by deliberation which falls beneath his infinite perfection, yet with his greatest reason and judgment.

12 That we should be to the praise of his glory who first trusted in Christ .

Either 1. Passively, that the excellency and greatness of God's Wisedom, Power, Grace, Mercy, &c. might be shewn forth in us by our being predestinated, called, sanctified, saved: or 2. rather Actively, that we by the holiness, obedience, and fruitfulness of our conversations suitable to such privileges, might manifest and set forth the Glory of him that vouchsafed them to us.

Who were the fruits of the New Testament Church, the Gospel having been first Preached to the Apostles by Christ himself, and by them to the Iews (their own Nation) and having been first believed by them.

Marginal references: [illegible: 1 word], hoped.

13 In whom ye also trusted after 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 .

Ye Ephesians and other Gentiles.

Here is a defect of the Verb in the Greek, which may be supplied either from v. 11. which seems to be the principal Verb in the sentence, and then it must be read, In whom ye also have obtained an Inheritance: or from v. 12. trusted, which is the nearest Verb, so our Translation, In whom ye also trusted, but neither way makes any difference in the scope of the words.

The Gospel, so called either by an usual Hebraism from the true word, or by way of Eminency, as containing the most excellent and necessary of all Truths, the Doctrine of Righteousness and Life by Jesus Christ; or 3. with respect to the Law and its shadows, the truth and substance of which, is held forth in the Gospel,

both in respect of the matter contained in it, the Doctrine of Salvation, and in respect of its efficiency, as being the means whereby God works Faith, and brings to Salvation, Rom. 1.12. Heb. 2.3.

In whom either is to be referred to Believers: q. d. after ye believed in Christ, or to Sealing, and then it shews by virtue of whom this benefit of Sealing is bestowed, viz. by virtue of Christ.

Ye were secured and ascertained of your Right to the Inheritance; which we may understand to be done either by the Spirit's impressing upon the Soul, the Image of God in the Work of Regeneration, or because that cannot so well be understood to be after believing) rather by his Testinomy in mens own Consciences afterward, whether immediate by an overpowring light, shining into the Soul, and filling it with assurance of its Interest in Christ and Heaven, or mediate, enabling a man to discern that Image of God in his Soul, by which the Spirit bears Witness to his interest in the Inheritance, and assures him of it; see ch. 4.30. Rom. 8.16. Gal. 4.6.

Because the Spirit's coming was before promised, or because he verifies and confirms the Promises, in and to the Hearts of Believers.

Marginal references: [illegible: 1 letter] Cor. 1.22.

14 Which is the earnest of our inheritance until the redemption of the purchased possession , unto the praise of his glory .

The Spirit given to, and dwelling in Believers by his Gifts and Graces is the earnest or pledge whereby their Inheritance is secured to them, as Men are secured the payment of a promised Sum, by a part given beforehand in earnest for the rest.

Either 1. the Redemption of the Possession is put for the Possessing of the Redemption (by an Hypallage) viz. full and final Redemption from Sin, and Death, and Hell, and Satan; which Redemption though perfectly wrought by Christ, is but in part applied in this Life, and is to be fully enjoyed in the other; or 2. rather (though to the same sense) to the full and final Redemption in the end of the World, of all God's people who are here called his Purchased Possession: see the same word so taken, Act 20.28. and 1 Pet. 2.9.

The final Salvation, and complete Redemption of God's people, will be especially for the Glory of God, 2 Thess. 1.10.

Marginal references: 1 Cor. 5.5.

15 Wherefore I also, after I heard of your faith in the Lord Jesus , and love to all the saints ,

He was an Eye Witness of their first believing, but here he speaks of their encrease and constancy in the Faith since, of which he had heard by others:

i. e. not barely a Belief of Christ's Excellencies, but a belief of his being their Saviour, their receiving and relying on him as such, and so a Believing in him as the immediate object of their Faith, and him by whom they believed in God, 1. Pet. 1.21.

This is added to shew the Truth of their Faith which works by love. Love to the Saints is mentioned as an Evidence of their Love to God, and to all the Saints, to shew the sincerity of that Love in its not being partial, but respecting all Saints, and therefore Saints as Saints.

Marginal references: Co[illegible: 1 letter]. 1.4.

16 Cease not to give thanks for you making mention of you in my prayers .

For your Faith and Love, and all the spiritual Blessings God hath bestowed upon you.

I not onely acknowledge what ye have received, but pray that what is yet lacking in you may be made up.

Marginal references: Rom. 1.9. Phil. 1.3▪ 4. 1 Thess. 1.2. 2 Thess. 1.3.

17 That the God of our Lord Jesus Christ , the Father of glory may give unto you the spirit of wisedom , and revelation in the knowledge of him .

He is the God of Christ not according to Christ's Divine Nature, but his Humane, and as Mediatour, in which respect he was subject to the Father.

The most glorious Father, and the Authour of all Glory, and glorious things, and to whom all glory is due.

A greater measure (for some they already had) of Faith (as v. 9. where it is called Wisedom) or of the knowledge of the things of God, whereof the Spirit is the Authour, God is said to give or send the Spirit, where the Spirit works effectually, and so to give the Spirit of Wisedom, where the Spirit effectually works that Wisedom.

By Revelation he means not extraordinary, such as the Prophets had, but ordinary, such as was common to Believers, and expresseth the manner of the Spirit's working this wisedom, that he doth it by removing the covering or veil of natural Ignorance, (Psal. 119.18. Luk. 24.45.) shining into the mind, and making it see what before it saw not; sometimes new objects, sometimes new excellencies in objects before known. Thus the Spirit works not onely in the beginning of Faith and spiritual Knowledge, but in its farther progress he lets in new Light into the mind, and removes some remaining degree of natural Darkness.

Or Acknowledgement, which may imply an owning, approving, and embracing things before known.

i. e. God or Christ, or God in Christ: and so either he declares here wherein the Wisedom he mentioned consists, viz. the Knowledge of God and Christ, in whom are hid all the treasures of Wisedom and Knowledge: or rather the end of that Wisedom and Revelation, viz. the acknowledgement of God or Christ, when we so know him, as to own him as ours, to embrace, and love, and wholly subject our selves to him, Col. 1.9, 10.

Marginal references: Joh. 20.17.; Or, for the acknowledgement.

18 The eyes of your understanding being enlightned , that ye may know what is the hope of his calling , and what the riches of the glory of his inheritance in the Saints .

Viz. By that Spirit of Revelation: and so this clause explains the former. What the Eye is to the Body, that the Understanding is to the Soul. He prays for a farther degree of Illumination for them.

Either 1. the object of Hope, the thing hoped for, as Col. 1.5. Gal. 5.5. and then the meaning is, What it is to the Hope of which God hath called you by the Gospel. Or 2. the Grace of Hope, q. d. that ye may know how great, and sure, and well grounded that hope is, which by the Gospel is wrought in you.

The glorious riches, or the abundant glory; Riches of Glory, and Riches of Grace, v. 7. and Riches of Glory, Rom. 9.23.

because he is the Father of it: he gives this Glory as the Father of Glory. As Men give Inheritances suitable to their Estates, so God as the God of Glory, and Father of Glory, gives a Glorious Inheritance.

Heaven, called an Inheritance both in respect of Believers Title to it by virtue of their Adoption being Heirs of God, and in respect of the perpetuity of their enjoying it, on which account it is called an Eternal Inheritance, Heb. 9.15.

or among the Saints, those namely that are perfect, who alone are possessed of the Inheritance, which Saints on earth have onely in hope.

19 And what is the exceeding greatness of his power to us-ward who believe according to the working of his mighty power :

He means that Power of God which is put forth in the whole of our Salvation, from first to last: not that absolute power whereby he can doe whatsoever is possible to be done, but his ordinate power, or power joined with his will, whereby not onely he will work in raising us up at last, and finally saving us, but hath wrought in begetting Faith in us, and doth work in still preserving that Faith (1 Pet. 1.5.) and carrying us on in the way of Salvation. And this he speaks for the encouragement of the Ephesians, that they should not fea[illegible: 1 letter] falling short of the Riches of the Glory of the Inheritance mentioned, seeing God who hath by his power brought them to Christ, is able likewise by the same power to bring them to Glory.

Some point the words after us-ward, and reade them, Who believe according to the working of his mighty power, &c. and then the meaning must be, that the working Faith in Believers, is an instance of his mighty power: he hath shewn his power in working Faith, and therefore will shew it in the remainder of Salvation which is to follow. But our Translation favours the former sense, and then as in the preceding Clause he shews the greatness of God's Power, so in this latter the Efficacy of it in its actual Operation, particularly the raising up Christ from the Dead.

Marginal references: Col. 2.12.; Gr. Of the might of his power.

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 ,

i. e. The PowerGod exerciseth toward Believers is such as that was whereby he raised up Christ from the Dead.

Hath invested him with the greatest Honour, Dignity, and Power, as Princes set the next in honour, and authority to themselves at their Right Hands: see Mat. 20.21.

In the highest Heaven, called the third Heaven, 2 Cor. 12.2. and Paradise, v. 4.

Marginal references: Ps. 110.1.

21 Far above all principality and power, and might, and dominion , and every name that is named not onely in this World, but also in that which is to come .

These terms are sometimes applied to Magistrates, and Men in Authority here in the World, Tit. 3.1. Iude 8. sometimes to Angels, Good Ones, Col. 1.16. to Evil Ones, Chap. 6.12. Col. 2.15. though with allusion to Powers in the World, or because by them God puts forth and ex [illegible: 2 letters]ciseth his Power and Dominion. By these then the Apostle understands good Angels, as ch. 3.10. or comprehensively, all sorts of Powers both visible and invisible, as Col. 1.16. 1 Pet. 3.22.

Lest any might think he had not named all above whom Christ is exalted, he adds this, to take all in. Every name, that is, every Person, and every thing which hath a Name: whatever hath any Dignity or Excellency.

Because though it hath a being at present, yet it is future to us who are not yet possessed of it. Either this Clause relates to Christ's Sitting at his Father's Right Hand, and then it notes the perpetuity of his Reign, that his Kingdom is an everlasting Kingdom, Luk. 1.33. or rather to the words immediately going before: q. d. if there be any Name, any Dignity or Excellency not known in this Life, and which shall be known in the other; yet be they what they may, Christ is above them all.

Marginal references: Phil. 2.5. Col. 2.10.

22 And hath put all things under his feet and gave him to be head over all things to the Churches .

Either all his Enemies, as Psal. 110.1. all except the Church which is said to be his Body, or all things more generally of which he spake before, Angels and Men; all are made subject to Christ, 1 Pet. 3.22.

put them into a perfect and full subjection to him. Obj. All things are not yet put under him. Ans. 1. All things are so put under him that he can doe with them what he please, break all his enemies in pieces when he will, though for many reasons he yet doth it not. 2. They are begun to be subjected to him, and by degrees shall be farther subjected till they be perfectly and absolutely subjected unto him, de facto as already they are de jure,

appointed or constituted or made him.

A mystical Head: such a one not onely as a King is to his Subjects to Rule them externally by his Laws, but such as a natural Head is to the Body, which it governs by way of Influence, conveying Spirits to it, and so causing and maintaining sense and motion in it, ch. 4.16. Col. 2.19.

Either 1. God hath chiefly, and above all before mentioned, given Christ to be the Head of the Church; q. d. though he be King and Lord of all, yet God hath made him the onely proper Head to the Church onely; God hath set him above Principalities and Powers, but especially hath appointed him to be the Head of the Church. Or 2. over all things may be meant for the Communication of all good things to the Church, and performing all Offices of an Head to her: an Head to the Church with a Power over all things for her good.

The Catholick Church, or whole Collection of Believers throughout the World, and in all Ages of it.

Marginal references: Psal. 8.6. 1 Cor. 15.27. Heb. 2.8.

23 Which is his body , the fulness of him that filleth all in all .

i. e. A mystical one, whereof every Member is influenced by the Spirit of Christ the Head, as in the natural Body the Members are influenced by Spirits derived from the natural Head.

The Church is called the Fulness of Christ not Personally but Relatively considered, and as Head of the Church: The Head is incomplete without the Body; Christ in his Relative capacity as a Head would not be complete without his mystical Body the Church.

Lest Christ should be thought to have any need of the Church, because of her being said to be his Fulness, it is added, that she her self is filled by Christ. Christ fills all his Body, and all the Members of it with the Gifts and Graces of his Spirit, Chap. 4.10.

Marginal references: 1 Cor. 12.27. ch. 4.12. & 5.23, 30. Col. 1.18.; 1 Cor. 12.6. Col. 3.11.

Ephesians

Some think that this epistle to the Ephesians was a circular letter sent to several churches, and that the copy directed to the Ephesians happened to be taken into the canon, and so it came to bear that particular inscription. And they have been induced the rather to think this because it is the only one of all Paul's epistles that has nothing in it peculiarly adapted to the state or case of that particular church; but it has much of common concernment to all Christians, and especially to all who, having been Gentiles in times past, were converted to Christianity. But then it may be observed, on the other hand, that the epistle is expressly inscribed (1.1) to the saints which are at Ephesus; and in the close of it he tells them that he had sent Tychicus unto them, whom, in 2 Tim. iv. 12, he says he had sent to Ephesus. It is an epistle that bears date out of a prison: and some have observed that what this apostle wrote when he was a prisoner had the greatest relish and savour in it of the things of God. When his tribulations did abound, his consolations and experiences did much more abound, whence we may observe that the afflictive exercises of God's people, and particularly of his ministers, often tend to the advantage of others as well as to their own. The apostle's design is to settle and establish the Ephesians in the truth, and further to acquaint them with the mystery of the gospel, in order to it. In the former part he represents the great privilege of the Ephesians, who, having been in time past idolatrous heathens, were now converted to Christianity and received into covenant with God, which he illustrates from a view of their deplorable state before their conversion, ch. 1-3. In the latter part (which we have in the 4th, 5th, and 6th chapters) he instructs them in the principal duties of religion, both personal and relative, and exhorts and quickens them to the faithful discharge of them. Zanchy observes that we have here an epitome of the whole Christian doctrine, and of almost all the chief heads of divinity.

In this chapter we have, I. The introduction to the whole epistle, which is much the same as in others, ver. 1, 2. II. The apostle's thanksgivings and praises to God for his inestimable blessings bestowed on the believing Ephesians, ver. 3-14. III. His earnest prayers to God in their behalf, ver. 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.

Introduction. (a. d. 61.)

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: 2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

Here is, 1. The title St. Paul takes to himself, as belonging to him—Paul, an apostle of Jesus Christ, &c. 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, &c. 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.

Praise for Spiritual Blessings. (a. d. 61.)

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: 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: 5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8 Wherein he hath abounded toward us in all wisdom and prudence; 9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 10 That in the dispensation of the fulness 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: 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: 12 That we should be to the praise of his glory, who first trusted in Christ. 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, 14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

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, v. 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, &c. 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, v. 4, 5, 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 eye of favour was cast upon them. Observe here one great end and design of this choice: chosen—that we should be holy; not because he foresaw they would be holy, but because he determined to make them so. All who are chosen to happiness as the end are chosen to holiness as the means. Their sanctification, as well as their salvation, is the result of the counsels of divine love.—And without blame before him—that their holiness might not be merely external and in outward appearance, so as to prevent blame from men, but internal and real, and what God himself, who looketh at the heart, will account such, such holiness as proceeds from love to God and to our fellow-creatures, this charity being the principle of all true holiness. The original word signifies such an innocence as no man can carp at; and therefore some understand it of that perfect holiness which the saints shall attain in the life to come, which will be eminently before God, they being in his immediate presence for ever. Here is also the rule and the fontal cause of God's election: it is according to the good pleasure of his will (v. 5), not for the sake of any thing in them foreseen, but because it was his sovereign will, and a thing highly pleasing to him. It is according to the purpose, the fixed and unalterable will, of him who worketh all things after the counsel of his own will (v. 11), who powerfully accomplishes whatever concerns his elect, as he has wisely and freely fore-ordained and decreed, the last and great end and design of all which is his own glory: To the praise of the glory of his grace (v. 6), that we should be to the praise of his glory (v. 12), that is, that we should live and behave ourselves in such a manner that his rich grace might be magnified, and appear glorious, and worthy of the highest praise. All is of God, and from him, and through him, and therefore all must be to him, and centre in his praise. Note, The glory of God is his own end, and it should be ours in all that we do. This passage has been understood by some in a very different sense, and with a special reference to the conversion of these Ephesians to Christianity. Those who have a mind to see what is said to this purpose may consult Mr. Locke, and other well-known writers, on the place. 2. The next spiritual blessing the apostle takes notice of is acceptance with God through Jesus Christ: Wherein, or by which grace, he hath made us accepted in the beloved, v. 6. Jesus Christ is the beloved of his Father (Matt. iii. 17), as well as of angels and saints. It is our great privilege to be accepted of God, which implies his love to us and his taking us under his care and into his family. We cannot be thus accepted of God, but in and through Jesus Christ. He loves his people for the sake of the beloved. 3. Remission of sins, and redemption through the blood of Jesus, v. 7. No remission without redemption. It was by reason of sin that we were captivated, and we cannot be released from our captivity but by the remission of our sins. This redemption we have in Christ, and this remission through his blood. The guilt and the stain of sin could be no otherwise removed than by the blood of Jesus. All our spiritual blessings flow down to us in that stream. This great benefit, which comes freely to us, was dearly bought and paid for by our blessed Lord; and yet it is according to the riches of God's grace. Christ's satisfaction and God's rich grace are very consistent in the great affair of man's redemption. God was satisfied by Christ as our substitute and surety; but it was rich grace that would accept of a surety, when he might have executed the severity of the law upon the transgressor, and it was rich grace to provide such a surety as his own Son, and freely to deliver him up, when nothing of that nature could have entered into our thoughts, nor have been any otherwise found out for us. In this instance he has not only manifested riches of grace, but has abounded towards us in all wisdom and prudence (v. 8), wisdom in contriving the dispensation, and prudence in executing the counsel of his will, as he has done. How illustrious have the divine wisdom and prudence rendered themselves, in so happily adjusting the matter between justice and mercy in this grand affair, in securing the honour of God and his law, at the same time that the recovery of sinners and their salvation are ascertained and made sure! 4. Another privilege which the apostle here blesses God for is divine revelation—that God hath made known to us the mystery of his will (v. 9), that is, so much of his good-will to men, which had been concealed for a long time, and is still concealed from so great a part of the world: this we owe to Christ, who, having lain in the bosom of the Father from eternity, came to declare his will to the children of men. According to his good pleasure, his secret counsels concerning man's redemption, which he had purposed, or resolved upon, merely in and from himself, and not for any thing in them. In this revelation, and in his making known unto us the mystery of his will, the wisdom and the prudence of God do abundantly shine forth. It is described (v. 13) as the word of truth, and the gospel of our salvation. Every word of it is true. It contains and instructs us in the most weighty and important truths, and it is confirmed and sealed by the very oath of God, whence we should learn to betake ourselves to it in all our searches after divine truth. It is the gospel of our salvation: it publishes the glad tidings of salvation, and contains the offer of it: it points out the way that leads to it; and the blessed Spirit renders the reading and the ministration of it effectual to the salvation of souls. O, how ought we to prize this glorious gospel and to bless God for it! This is the light shining in a dark place, for which we have reason to be thankful, and to which we should take heed. 5. Union in and with Christ is a great privilege, a spiritual blessing, and the foundation of many others. He gathers together in one all things in Christ, v. 10. All the lines of divine revelation meet in Christ; all religion centres in him. Jews and Gentiles were united to each other by being both united to Christ. Things in heaven and things on earth are gathered together in him; peace made, correspondence settled, between heaven and earth, through him. The innumerable company of angels become one with the church through Christ: this God purposed in himself, and it was his design in that dispensation which was to be accomplished by his sending Christ in the fulness of time, at the exact time that God had prefixed and settled. 6. The eternal inheritance is the great blessing with which we are blessed in Christ: In whom also we have obtained an inheritance, v. 11. Heaven is the inheritance, the happiness of which is a sufficient portion for a soul: it is conveyed in the way of an inheritance, being the gift of a Father to his children. If children, then heirs. All the blessings that we have in hand are but small if compared with the inheritance. What is laid out upon an heir in his minority is nothing to what is reserved for him when he comes to age. Christians are said to have obtained this inheritance, as they have a present right to it, and even actual possession of it, in Christ their head and representative. 7. The seal and earnest of the Spirit are of the number of these blessings. We are said to be sealed with that Holy Spirit of promise, v. 13. The blessed Spirit is holy himself, and he makes us holy. He is called the Spirit of promise, as he is the promised Spirit. By him believers are sealed; that is, separated and set apart for God, and distinguished and marked as belonging to him. The Spirit is the earnest of our inheritance, v. 14. The earnest is part of payment, and it secures the full sum: so is the gift of the Holy Ghost; all his influences and operations, both as a sanctifier and a comforter, are heaven begun, glory in the seed and bud. The Spirit's illumination is an earnest of everlasting light; sanctification is an earnest of perfect holiness; and his comforts are earnests of everlasting joys. He is said to be the earnest, until the redemption of the purchased possession. It may be called here the possession, because this earnest makes it as sure to the heirs as though they were already possessed of it; and it is purchased for them by the blood of Christ. The redemption of it is mentioned because it was mortgaged and forfeited by sin; and Christ restores it to us, and so is said to redeem it, in allusion to the law of redemption. Observe, from all this, what a gracious promise that is which secures the gift of the Holy Ghost to those who ask him.

The apostle mentions the great end and design of God in bestowing all these spiritual privileges, that we should be to the praise of his glory who first trusted in Christ—we to whom the gospel was first preached, and who were first converted to the faith of Christ, and to the placing of our hope and trust in him. Note, Seniority in grace is a preferment: Who were in Christ before me, says the apostle (Rom. xvi. 7); those who have for a longer time experienced the grace of Christ are under more special obligations to glorify God. They should be strong in faith, and more eminently glorify him; but this should be the common end of all. For this we were made, and for this we were redeemed; this is the great design of our Christianity, and of God in all that he has done for us: unto the praise of his glory, v. 14. He intends that his grace and power and other perfection should by this means become conspicuous and illustrious, and that the sons of men should magnify him.

The Apostle's Prayer. (a. d. 61.)

15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 16 Cease not to give thanks for you, making mention of you in my prayers; 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: 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, 19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 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, 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: 22 And hath put all things under his feet, and gave him to be the head over all things to the church, 23 Which is his body, the fulness of him that filleth all in all.

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, v. 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, v. 16. While he blesses God for giving them the Spirit, he ceases not to pray that he would give unto them the Spirit (v. 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, v. 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 v. 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 may be enlightened, v. 18. Observe, Those who have their eyes opened, and have some understanding in the things of God, have need to be more and more enlightened, and to have their knowledge more clear, and distinct, and experimental. Christians should not think it enough to have warm affections, but they should labour to have clear understandings; they should be ambitious of being knowing Christians, and judicious Christians.

II. What it is that he more particularly desire they should grow in the knowledge of. 1. The hope of his calling, v. 18. Christianity is our calling. God has called us to it, and on that account it is said to be his calling. There is a hope in this calling; for those who deal with God deal upon trust. And it is a desirable thing to know what this hope of our calling is, to have such an acquaintance with the immense privileges of God's people, and the expectations they have from God, and with respect to the heavenly world, as to be quickened thereby to the utmost diligence and patience in the Christian course. We ought to labour after, and pray earnestly for, a clearer insight into, and a fuller acquaintance with, the great objects of a Christian's hopes. 2. The riches of the glory of his inheritance in the saints. Besides the heavenly inheritance prepared for the saints, there is a present inheritance in the saints; for grace is glory begun, and holiness is happiness in the bud. There is a glory in this inheritance, riches of glory, rendering the Christian more excellent and more truly honourable than all about him: and it is desirable to know this experimentally, to be acquainted with the principles, pleasures, and powers, of the spiritual and divine life. 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. Let us endeavour then, by reading, contemplation, and prayer, to know as much of heaven as we can, that we may be desiring and longing to be there. 3. The exceeding greatness of God's power towards those who believe, v. 19. The practical belief of the all-sufficiency of God, and of the omnipotence of divine grace, is absolutely necessary to a close and steady walking with him. It is a desirable thing to know experimentally the mighty power of that grace beginning and carrying on the work of faith in our souls. It is a difficult thing to bring a soul to believe in Christ, and to venture its all upon his righteousness, and upon the hope of eternal life. It is nothing less than an almighty power that will work this in us. The apostle speaks here with a mighty fluency and copiousness of expression, and yet, at the same time, as if he wanted words to express the exceeding greatness of God's almighty power, that power which God exerts towards his people, and by which he raised Christ from the dead, v. 20. That indeed was the great proof of the truth of the gospel to the world: but the transcript of that in ourselves (our sanctification, and rising from the death of sin, in conformity to Christ's resurrection) is the great proof to us. Though this cannot prove the truth of the gospel to another who knows nothing of the matter (there the resurrection of Christ is the proof), yet to be able to speak experimentally, as the Samaritans, "We have heard him ourselves, we have felt a mighty change in our hearts," will make us able to say, with the fullest satisfaction, Now we believe, and are sure, that this is the Christ, the Son of God. Many understand the apostle here as speaking of that exceeding greatness of power which God will exert for raising the bodies of believers to eternal life, even the same mighty power which he wrought in Christ when he raised him, &c. And how desirable a thing must it be to become at length acquainted with that power, by being raised out of the grave thereby unto eternal life!

Having said something of Christ and his resurrection, the apostle digresses a little from the subject he is upon to make some further honourable mention of the Lord Jesus and his exaltation. He sits at the Father's right hand in the heavenly places, &c., v. 20, 21. Jesus Christ is advanced above all, and he is set in authority over all, they being made subject to him. All the glory of the upper world, and all the powers of both worlds, are entirely devoted to him. The Father hath put all things under his feet (v. 22), according to the promise, Ps. cx. 1. All creatures whatsoever are in subjection to him; they must either yield him sincere obedience or fall under the weight of his sceptre, and receive their doom from him. God gave him to be head over all things. It was a gift to Christ, considered as a Mediator, to be advanced to such dominion and headship, and to have such a mystical body prepared for him: and it was a gift to the church, to be provided with a head endued with so much power and authority. God gave him to be the head over all things. He gave him all power both in heaven and in earth. The Father loves the Son, and hath given all things into his hands. But that which completes the comfort of this is that he is the head over all things to the church; he is entrusted with all power, that is, that he may dispose of all the affairs of the providential kingdom in subserviency to the designs of his grace concerning his church. With this therefore we may answer the messengers of the nations, that the Lord hath founded Zion. The same power that supports the world support the church; and we are sure he loves his church, for it is his body (v. 23), his mystical body, and he will care for it. It is the fulness of him that filleth all in all. Jesus Christ filleth all in all; he supplies all defects in all his members, filling them with his Spirit, and even with the fulness of God, ch. iii. 19. And yet the church is said to be his fulness, because Christ as Mediator would not be complete if he had not a church. How could he be a king if he had not a kingdom? This therefore comes in to the honour of Christ, as Mediator, that the church is his fulness.

CHAP. I. Verſe 1. To the Saints—to the faithfull]

FItly: for it is by faith, that we become Saints, Act. 15.9.

Verſe 2. Grace be to you, and peace] Theſe go fitly together: becauſe we muſt ſeek our peace in the free-grace and favour of God. The Ark and Mercy-ſeat were never ſundred.

Verſe 3. Bleſſed be God] Grattae ceſſat decurſus, ubi gratiarum recurſus. A thankfull man ſhall abound with bleſſings.

With all ſpirituall bleſſings] Wiſdome, prudence, &c. ver. 8. a Benjamins portion, a goodly heritage.

Verſe 4. He hath choſen us in him] Chriſt was Mediatour therefore from eternity, viz. by vertue of that humane nature, which he ſhould aſſume.

That we ſhould be holy] God elected us as well to the means, as to the end. Note this againſt Libertines. For as they Act. 27.31. could not come ſafe to land that left the ſhip: ſo neither can men come to heaven but by holineſſe. Cyrus was moved to reſtore the captivity, by finding himſelf fore-appointed to this glorious ſervice 170. years before he was born, Iſa. 44.28. Should not we likewiſe be excited to good works by this that we were elected to them.

Without blame] Or blot, Epheſ. 5.27. Abſque querela, Luk. 1.6.

Before him] i. e. In purity of heart, 2 King. 20.3.

In love] In ſanctity of life.

Verſe 5. Having predeſtinated us] Interpreters have obſerved that this word that ſignifies to predeſtinate is but ſix times found in the new Teſtament (never in the old) being referred but twice to things, Act. 4.28. & 1. Cor. 2.7. four times to perſons. Rom. 8 29, 30. Epheſ. 1.5, 11. and never applied to reprobates, but to elect perſons only. Howbeit Divines under predeſtination do uſually conſider the decree both of election and reprobation. The doctrine hereof men ſhould not adventure to teach till they have well learned and digeſted it. In the year 1586. Iacobus Andreas the Lutheran, and Theodore Beza conferred and diſputed for eight daies ſpace at Mompelier: the iſſue of which conference was unhappy; Alſted. Chron p. 562. for form that time forward the Doctrine of Predeſtination was much miſuſed and exagitated.

Verſe 6. To the praiſe of the glory] This is the end whereunto it is deſtined: and hence it is called Predestination. Note here that all the cauſes of predeſtination are meerly without us. The efficient, God: the materiall, Chriſt: the formall, the good pleaſure of his will: the finall, the praiſe of Gods glorious grace.

Wherein he hath made us accepted] Gr. [non-Latin text not transcribed]. Gratificavit. Vulgata. He hath ingratiated us, he hath juſtified us, made us gracious in his beloved ſonne our Mediatour. And although there be an inequality of expreſſions in duty, Quoad nos, in us, yet there is a conſtancy of worth and interceſſion by Chriſt, propter nos, for us.

Verſe 7. In whom we have redemption] As captive ranſomed at a price. What this price was ſee 1 Pet. 1.19. Should not Chriſt therefore reap the travails of his ſoul, Iſa. 53?

The forgiveneſſe of our ſins] This David counted his crown, and prized it above his imperiall diadem, Pſal. 103.3, 4.

Verſe 8. In all wiſdome and prudence] That properly reſpecteth contemplation, this action. Socrates made no diſtinction betwixt them. For, ſaid he, who ſo knoweth good to practiſe it, and evil to avoid it, he is a man truly wiſe and prudent.Xenophon de dict is Socrat. l 3

Verſe 9. The mystery of his will] That is, the Goſpel, a myſtery both to men, 1 Cor. 2.8. and Angels, Epheſ. 3.10.

Verſe 10. That in the diſpenſation] God is the beſt oeconomick: his houſe is exactly ordered for matter of good huſbandry. [non-Latin text not transcribed].

Gather together in one] Gr. Recapitulate, reduce all to a head, recollect. [non-Latin text not transcribed].

Both which are in heaven] The crowned Saints, and perhaps the glorious Angels, who (according to ſome Divines) being in themſelves changeable creatures (and therefore called Shinan, that is, mutable, Pſal. 68.17.) receive confirmation by Chriſt, ſo that they cannot leave their firſt ſtation, as did the apoſtate Angels. Others think that the Angels ſtand not by means of Chriſts mediation, but of Gods eternall election, and are therefore called the elect Angels.

Verſe 11. We have obtained inheritance] Or we are taken into the Church, as Magiſtrates were by lot into their office. [non-Latin text not transcribed]. On we are made Gods inheritance, as Deut. 32.9. It imports our free and unexpected vocation.

After the counſell of his own will] God doth all by counſell, and ever hath a reaſon of his will: which though we ſee not for preſent, we ſhall at laſt day. Mean-while ſubmit.

Verſe 12. Who first truſted] It is a ſingular honour to be firſt in ſo good a matter. Hope is here put for faith, whereof it is both the daughter, and the nurſe.

Verſe 13. After that ye beleeved] They 1. Heard. 2. Beleeved. 3. Were ſealed, i. e. full aſſured. Aſſurance is Gods ſeal, faith is our ſeal. God honours our ſealing to his truth by his ſealing by his ſpirit. We yeeld firſt the conſent and aſſent of faith, and then God puts his ſeal to the contract. There muſt be the bargain before the earneſt.

Verſe 14. Which is the earnest] Not the pawn, but the earneſt, Quia pignus redditur, arrha retinetur, ſaith Hierome. A pawn is to be returned again, but an earneſt is part of the whole ſum, and aſſures it. We here have eternall life, 1. In praetio. 2. In promiſſo. 3. In primitijs.

Verſe 15. Your faith in the Lord Jeſus] Love is the fruit of faith: therefore the Apoſtles pray for increaſe of faith, that they might be able ſeven times a day to forgive an offending brother, Luk. 17.5. See the Note there.

Verſe 16. Making mention of you] Whether a Miniſter ſhall do more good to others by his praiers or preaching, I will not determine (ſaith a grave Divine) but he ſhall certainly by his praiers reap more comfort to himſelf.

Verſe 17.Saints progr. by D. Tailour. The Spirit of wiſdome and revelation] So called, becauſe he revealeth unto us Gods depths, and reads us his riddles, 1 Cor. 2. He illightens both the organ and object: he anoints the eyes with eye-ſalve, and gives both ſight and light.

Verſe 18. The glory of his inheritance] The glory of heaven is unconceivable, Revel. 21. ſearch is made thorow all the bowels of the earth for ſomething to ſhadow it by. No naturall knowledge can be had of the third heaven, nor any help by humane arts, as Aristotle acknowledgeth. The glory thereof is fitter to be believed, then poſſible to be diſcourſed.

Verſe 19.De [illegible: 1 letter]ulo text. 99 And what is the exceeding] Here is a moſt emphaticall heap of moſt divine and ſignificant words to expreſſe that which can never ſufficiently be conceived or uttered. A ſix fold gradation the Apoſtle uſeth to ſhew what a power God puts forth in working the grace of faith. Indeed this power is ſecret, and like that of the heavens upon our bodies, which (ſaith one) is as ſtrong as that of phyſick, &c. Yet ſo ſweet, and ſo ſecretly inſinuating it ſelf with the principles of nature, that as for the conveyance of it, it is inſenſible, and hardly differenced from that of the principles of nature in us. Therefore the Apoſtle praieth for theſe Epheſians here, that their eyes may be enlightned to ſee the power that wrought in them, &c.

Verſe 20. Which he wrought in Christ] God puts forth the ſame almighty power in quickning the heart by faith, that he did in raiſing up his Son Chriſt from the dead. It muſt needs then be more then a morall ſwaſion that he uſeth. Chriſt wrought the Centurions faith, as God: he wondered at it, as man. God wrought, and man marvelled: he did both, to teach us where to beſtow our wonder.

Verſe 21. Far above all principality] Quantum inter ſtellas luna minores. Oh doe but think with thy ſelf (ſaith one) though it far paſſe the reach of any mortall thought, what an infinite inexplicable happineſſe it will be to look for ever upon the glorious body of Jeſus Chriſt, ſhining with incomprehenſible beauty: and to conſider that even every vein of that bleſſed body bled to bring thee to heaven: and that it being with ſuch exceſſe of glory hypoſtatically united to the ſecond perſon in Trinity, hath honoured and advanced thy nature above the brighteſt Cherub.

Verſe 22. To be the head over all things] That is, All perſons, all the elect, as Gal. 3.22. Chriſt is head over Angels too, but in another ſenſe then over the Church, viz. 1. As God he giveth them whatſoever they are or have. 2. As Mediatour alſo, he maketh uſe of their ſervice for the ſafety and ſalvation of the Church. They holy Angels are great friends to the Church, but not members of it. For Chriſt took not on him the nature of Angels, but the ſeed of Abraham, Heb. 2.16. Beſides, he ſanctified his Church, and waſhed it with his bloud, Epheſ. 5.26. But this he did not for the Angels, &c. See the Note on verſ. 10.

Verſe 23. The fulneſſe of him] That is of Chriſt, who having voluntarily ſubjected himſelf to be our head, accounts not himſelf compleat without his members. In which reſpect we have the honour of making Chriſt perfect, as the members doe the body.

Grace be to you. Rom 1:7.

(d) "be to you" Gall 1:3

Blessed by the God and Father of our Lord Jesus Christ. This commences a sentence which continues to the close of Verse 12. The length of the periods in the writings of Paul, is one cause of the obscurity of his style, and renders an explanation often difficult. The meaning of this phrase is, that God has laid a foundation for gratitude for what he has done. The ground or reason of the praise here referred to, is that which is stated in the following verses. The leading thing on which the apostle dwells is God's eternal purpose--his everlasting counsel in regard to the salvation of man. Paul breaks out into the exclamation that God is worthy of praise for such a plan, and that his eternal purposes, now manifest to men, give exalted views of the character and glory of God. Most persons suppose the contrary. They feel that the plans of God are dark, and stern, and forbidding, and such as to render his character anything but amiable. They speak of him, when he is referred to as a sovereign, as if he were tyrannical and unjust; and they never connect the idea of that which is amiable and lovely with the doctrine of eternal purposes. There is no doctrine that is usually so unpopular; none that is so much reproached; none that is so much abused. There is none that men desire so much to disbelieve or avoid; none that they are so unwilling to have preached; and none that they are so reluctant to find in the Scriptures. Even many Christians turn away from it with dread; or if they tolerate it, they yet feel that there is something about it that is peculiarly dark and forbidding. Not so felt Paul. He felt that it laid the foundation for eternal praise; that it presented glorious views of God; that it was the ground of confidence and hope; and that it was desirable that Christians should dwell upon it, and praise God for it. Let us feel, therefore, as we enter upon the exposition of this chapter, that God is to be praised for ALL his plans, and that it is possible for Christians to have such views of the doctrine of eternal predestination as to give them most elevated conceptions of the glory of the Divine character. And let us also be willing to know the truth. Let us approach word after word, and phrase after phrase, and verse after verse, in this chapter, willing to know all that God teaches, to believe all that he has revealed, and ready to say, "Blessed be the God and Father of our Lord Jesus Christ far all that he has done."

Who hath blessed us. Who does Paul mean here by "us?" Does he mean all the world? This cannot be, for all the world are not thus blessed with all spiritual blessings. Does he mean nations? For the same reason this cannot be. Does he mean the Gentiles, in contradistinction from the Jews? Why, then, does he use the word us,including himself, who was a Jew? Does he mean to say that they were blessed with external privileges, and that this was the only object of the eternal purposes of God? This cannot be, for he speaks of "spiritual blessings ;" he speaks of the persons referred to as having "redemption," and "the forgiveness of sins;" as having "obtained an inheritance," and as being sealed with the "Holy Spirit of promise." These appertain not to nations, or to external privileges, or the mere offers of the gospel, but to true Christians; to persons who have been redeemed. The persons referred to by the word "us," are those who are mentioned in Eph 1:1 1 as "saints"--αγιοις; "holy" and "faithful"-- πιστοις--believing, or believers. This observation is important, because it shows that the plan or decree of God had reference to individuals, and not merely to nations. Many have supposed (see Whitby, Dr. A. Clarke, Bloomfield, and others) that the apostle here refers to the Gentiles, and that his object is to show that they were now admitted to the same privileges as the ancient Jews, and that the whole doctrine of predestination here referred to, has relation to that fact. But, I would ask, were there no Jews in the church at Ephesus? See Ac 18:20,24 19:1-8. The matter of fact seems to have been, that Paul was uncommonly successful there among his own countrymen, and that his chief difficulty there arose, not from the Jews, but from the influence of the heathen, Acts 19:24. Besides, what evidence is there that the apostle speaks in this chapter peculiarly of the Gentiles, or that he was writing to that portion of the church at Ephesus which was of Gentile origin? And if he was, why did he name himself among them as one on whom this blessing had been bestowed? The fact is, that this is a mere supposition, resorted to without evidence, and in the face of every fair principle of interpretation, to avoid an unpleasant doctrine. Nothing can be clearer than that Paul meant to write to Christians as such; to speak of privileges which they enjoyed as peculiar to themselves; and that he had no particular reference to nations, and did not design merely to refer to external privileges.

With all spiritual blessings. Pardon, peace, redemption, adoption, the earnest of the Spirit, etc., referred to in the following verses-- blessings which individual Christians enjoy, and not external privileges conferred on nations.

In heavenly places in Christ. The word places is here understood, and is not in the original. It may mean heavenly places, or heavenly things. The word places does not express the best sense. The idea seems to be, that God has blessed us in Christ in regard to heavenly subjects or matters. In Eph 1:20, the word "places" seems to be inserted with more propriety. The same phrase occurs again in Eph 2:6, 3:10; and it is remarkable that it should occur in the same elliptical form four times in this one epistle, and, I believe, in no other part of the writings of Paul. Our translators have, in each instance, supplied the word "places," as denoting the rank or station of Christians, of the angels, and of the Saviour, to each of whom it is applied. The phrase probably means, in things pertaining to heaven; fitted to prepare us for heaven; and tending toward heaven. It probably refers here to everything that was heavenly in its nature, or that had relation to heaven, whether gifts or graces. As the apostle is speaking, however, of the mass of Christians on whom these things had been bestowed, I rather suppose that he refers to what are called Christian graces, than to the extraordinary endowments bestowed on the few. The sense is, that in Christ, i.e., through Christ, or by means of him, God had bestowed all spiritual blessings that were fitted to prepare for heaven--such as pardon, adoption, the illumination of the Spirit, etc.

(e) "Blessed be the God" 2Cor 1:3, 1Pet 1:3 (1) "places" or "things"

According as. The importance of this verse will render proper a somewhat minute examination of the words and phrases of which it is composed. The general sense of the passage is, that these blessings pertaining to heaven were bestowed upon Christians in accordance with an eternal purpose. They were not conferred by chance or hap-hazard. They were the result of intention and design on the part of God. Their value was greatly enhanced from the fact that God had designed from all eternity to bestow them, and that they come to us as the result of his everlasting plan. It was not a recent plan; it was not an after-thought; it was not by mere chance; it was not by caprice; it was the fruit of an eternal counsel. Those blessings had all the value, and all the assurance of permanency, which must result from that fact. The phrase "according as" καθως--implies that these blessings were in conformity with that eternal plan, and have flowed to us as the expression of that plan. They are limited by that purpose, for it marks and measures all. It was as God had chosen that it should be, and had appointed in his eternal purpose.

He hath chosen us. The word "us" here shows that the apostle had reference to individuals, and not to communities. It includes Paul himself as one of the "chosen," and those whom he addressed--the mingled Gentile and Jewish converts in Ephesus. That it must refer to individuals is clear. Of no community, as such, can it be said, that it was "chosen in Christ before the foundation of the world to be holy." It is not true of the Gentile world as such, nor of any one of the nations making up the Gentile world. The word rendered here "hath chosen" - εξελεξατο--is from a word meaning to lay out together, (Passow,) to choose out, to select. It has the idea of making a choice or selection among different objects or things. It is applied to things, as in Lk 10:42. "Mary hath chosen that good part;"--she has made a choice, or selection of it, or has shown a preference for it. 1Cor 1:27: "God hath chosen the foolish things of the world ;" he has preferred to make use of them among all the conceivable things which might have been employed "to confound the wise." Comp. Acts 1:2,24, 6:5, 15:22,25. It denotes to choose out with the accessary idea of kindness or favour. Mk 13:20. "For the elect's sake whom he hath chosen, he hath shortened the days." Jn 13:18, "I know whom I have chosen." Acts 13:17. "The God of this people of Israel chose our fathers;" that is, selected them from the nations to accomplish important purposes. This is evidently the sense of the word in the passage before us. It means to make a selection or choice, with the idea of favour or love, and with a view to impart important benefits on those whom he chose. The idea of making some distinction between them and others, is essential to a correct understanding of the passage-- since there can be no choice where no such distinction is made. He who chooses one out of many things makes a difference, or evinces a preference--no matter what the ground or reason of his doing it may be. Whether this refers to communities and nations, or to individuals, still it is true that a distinction is made, or a preference given of one over another. It may be added, that so far as justice is concerned, it makes no difference whether it refers to nations or to individuals. If there is injustice in choosing an individual to favour, there cannot be less in choosing a nation--for a nation is nothing but a collection of individuals. Every objection which has ever been made to the doctrine of election as it relates to individuals, will apply with equal force to the choice of a nation to peculiar privileges. If a distinction is made, it may be made with as much propriety in respect to individuals as to nations.

In him. In Christ. The choice was not without reference to any means of saving them; it was not a mere purpose to bring a certain number to heaven; it was with reference to the mediation of the Redeemer, and his work. It was a purpose that they should be saved by him, and share the benefits of the atonement. The whole choice and purpose of salvation had reference to him, and out of him no one was chosen to life, and no one out of him will be saved.

Before the foundation of the world. This is a very important phrase in determining the time when the choice was made. It was not an after-thought. It was not commenced in time. The purpose was far back in the ages of eternity. But what is the meaning of the phrase "before the foundation of the world?" Dr. Clarke supposes that it means "from the commencement of the religious system of the Jews, which," says he, "the phrase some- times means." Such principles of interpretation are they compelled to resort to who endeavour to show that this refers to a national election to privileges, and who deny that it refers to individuals. On such principles the Bible may be made to signify any- thing and everything. Dr. Chandler, who also supposes that it refers to nations, admits, however, that the word "foundation" means the beginning of anything; and that the phrase here means, "before the world began." There is scarcely any phrase in the New Testament which is more clear in its signification than this. The word rendered "foundation"--καταβολη--means, properly, a laying down, a founding, a foundation--as where the foundation of a building is laid; and the phrase "before the foundation of the world, " clearly means before the world was made, or before the work of creation. See Mt 13:35, 25:34, Lk 11:50, Heb 9:26, Rev 13:8, in all which places the phrase "the foundation of the world" means the beginning of human affairs; the beginning of the world; the beginning of history, etc. Thus, in Jn 17:24, the Lord Jesus says, "thou lovedst me before the foundation of the world," i.e. from eternity, or before the work of creation commenced. Thus Peter says (1Pet 1:20) of the Saviour, "who verily was fore-ordained before the foundation of the world." It was the purpose of God before the worlds were made, to send him to save lost men. Comp. Rev 17:8. Nothing can be clearer than that the phrase before us must refer to a purpose that was formed before the world was made. It is not a temporary arrangement; it has not grown up under the influence of vacillating purposes; it is not a plan newly formed, or changed with each coming generation, or variable like the plans of men. It has all the importance, dignity, and assurances of stability which necessarily result from a purpose that has been eternal in the mind of God. It may be observed here,

(1.) that if the plan was formed "before the foundation of the world," all objections to the doctrine of an eternal plan are removed. If the plan was formed before the world, no matter whether a moment, an hour, a year, or millions of years, the plan is equally fixed, and the event equally necessary. All the objections which will lie against an eternal plan, will lie against a plan formed a day or an hour before the event. The one interferes with our freedom of action as much as the other.

(2.) If the plan was formed "before the foundation of the world," it was eternal. God has no new plan. He forms no new schemes. He is not changing and vacillating. If we can ascertain what is the plan of God at any time, we can ascertain what his eternal plan was with reference to the event. It has always been the same-- for "he is of ONE MIND, and who can turn him?" Job 23:13. In reference to the plans and purposes of the Most High, there is nothing better settled than that WHAT HE ACTUALLY DOES, HE ALWAYS MEANT TO Do--which is the doctrine of eternal decrees---and the whole of it.

That we should be holy. Paul proceeds to state the object for which God had chosen his people. It is not merely that they should enter into heaven. It is not that they may live in sin. It is not that they may flatter themselves that they are safe, and then live as they please. The tendency among men has always been to abuse the doctrine of predestination and election; to lead men to say that if all things are fixed there is no need of effort; that if God has an eternal plan, no matter how men live, they will be saved if he has elected them, and that at all events they cannot change that plan, and they may as well enjoy life by indulgence in sin. The apostle Paul held no such view of the doctrine of predestination. In his apprehension it is a doctrine fitted to excite the gratitude of Christians; and the whole tendency and design of the doctrine, according to him, is to make men holy, and without blame before God in love.

And without blame before him in love. The expression "in love," is probably to be taken in connexion with the following verse, and should be tendered, "In love, having predestinated us unto the adoption of children." It is all to be traced to the love of God.

(1.) It was love for us which prompted to it.

(2.) It is the highest expression of love to be ordained to eternal life --for what higher love could God show us?

(3.) It is love on his part, because we had no claim to it, and had not deserved it. If this be the correct view, then the doctrine of predestination is not inconsistent with the highest moral excellence in the Divine character, and should never be represented as the offspring of partiality and injustice. Then, too, we should give thanks that "God has, in love, predestinated us to the adoption of children by Jesus Christ, according to the good pleasure of his will."

(a) "chosen us in him" 1Pet 1:2 (b) "holy and without blame" Lk 1:75, Col 1:22

Having predestinated us. On the meaning of the word here used, Rom 1:4 Rom 8:29. The word used (προοριζω) means, properly, to set bounds before; and then to predetermine. There is the essential idea of setting bounds or limits, and of doing this beforehand. It is not that God determined to do it when it was actually done, but that he intended to do it beforehand. No language could express this more clearly, and I suppose this interpretation is generally admitted. Even by those who deny the doctrine of particular election, it is not denied that the word here used means to predetermine; and they maintain that the sense is, that God had predetermined to admit the Gentiles to the privileges of his people. Admitting, then, that the meaning is to predestinate in the proper sense, the only question is, who are predestinated? To whom does the expression apply? Is it to nations, or to individuals? I In reply to this, in addition to the remarks already made, I would observe,

(1.) that there is no specification of nations here as such, no mention of the Gentiles in contradistinction from the Jews.

(2.) Those referred to were those included in the word "us," among whom Paul was one--but Paul was not a heathen.

(3.) The same objection will lie against the doctrine of predestinating nations which will lie against predestinating individuals.

(4.) Nations axe made up of individuals, and the predetermination must have had some reference to individuals. What is a nation but a collection of individuals? There is no such abstract being or thing as a nation; and if there was any purpose in regard to a nation, it must have had some reference to the individuals composing it. He that would act on the ocean, must act on the drops of water that make up the ocean; for besides the collection of drops of water there is no ocean. He that would remove a mountain, must act on the particles of matter that compose that mountain; for there is no such thing as an abstract mountain. Perhaps there was never a greater illusion than to suppose that all difficulty is removed in regard to the doctrine of election and predestination, by saying that it refers to nations. What difficulty is lessened? What is gained by it? How does it make God appear more amiable and good? Does it render him less partial to suppose that he has made a difference among nations, than to suppose he has made a difference among individuals? Does it remove any difficulty about the offer of salvation, to suppose that he has granted the knowledge of his truth to some nations, and withheld it from others? The truth is, that all the reasoning which has been founded on this supposition, has been merely throwing dust in the eyes. If there is any well-founded objection to the doctrine of decrees or predestination, it is to the doctrine at all, alike in regard to nations and individuals, and there are just the same difficulties in the one case as in the other. But there is no real difficulty in either. Who could worship or honour a God who had no plan, or purpose, or intention in what he did? Who can believe that the universe was formed and is governed without design? Who can doubt that what God does he always meant to do? When, therefore, he converts and saves a soul, it is clear that he always intended to do it. He has no new plan. It is not an after-thought. It is not the work of chance. If I can find out any thing that God has done, I have the most certain conviction that he always meant to do it--and this is all that is intended by the doctrine of election or predestination. What God does, he always meant to do. What he permits, he always meant to permit. I may add further, that if it is right to do it, it was right to intend to do it. If there is no injustice or partiality in the act itself, there is no injustice or partiality in the intention to perform it. If it is right to save a soul, it was always right to intend to save it. If it is right to condemn a sinner to woe, it was right to intend to do it. Let us, then, look at the thing itself; and if that is not wrong, we should not blame the purpose to do it, however long it has been cherished.

Unto the adoption, etc. Jn 1:12; Rom 8:15.

According to the good pleasure of his will. The word rendered "good pleasure"--(ευδοκια)--means a being well pleased; delight in any thing, favour, good-will, Lk 2:14, Php 1:15. Comp. Lk 12:32. Then it denotes purpose, or will, the idea of benevolence being included. Robinson. Rosenmuller renders the phrase, "from his most benignant decree." The evident object of the apostle is to state why God chose the heirs of salvation. It was done as it seemed good to him in the circumstances of the case. It was not that man had any control over him, or that man was consulted in the determination, or that it was based on the good works of man, real or foreseen. But we are not to suppose that there were no good reasons for what he has thus done. Convicts are frequently pardoned by an executive. He does it according to his own will, or as seems good in his sight. He is to be the judge, and no one has a right to control him in doing it. It may seem to be entirely arbitrary. The executive may not have communicated the reasons why he did it, either to those who are pardoned, or to the other prisoners, or to any one else. But we are not to infer that there was no reason for doing it. If he is a wise magistrate, and worthy of his station, it is to be presumed that there were reasons which, if known, would be satisfactory to all. But those reasons he is under no obligations to make known. Indeed, it might be improper that they should be known. Of that he is the best judge. Meantime, however, we may see what would be the effect in those who were not forgiven. It would excite, very likely, their hatred, and they would charge him with partiality or with tyranny. But they should remember that whoever might be pardoned, and on whatever ground it might be done, they could not complain. They would suffer no more than they deserve. But what if, when the act of pardon was made known to one part, it was offered to the others also on certain plain and easy conditions? Suppose it should appear that while the executive meant, for wise but concealed reasons, to forgive a part, he had also determined to offer forgiveness to all. And suppose that they were in fact disposed in the highest degree to neglect it, and that no inducements or arguments could prevail on them to accept of it. Who then could blame the executive? Now this is about the case in regard to God, and the doctrine of election. All men were guilty and condemned. For wise reasons, which God has not communicated to us, he determined to bring a portion at least of the human race to salvation. This he did not intend to leave to chance and hap-hazard. He saw that all would of themselves reject the offer, and that unless some efficient means were used, the blood of the atonement would be shed in vain. He did not make known to men who they were that he meant to save, nor the reason why they particularly were to be brought to heaven. Meantime he meant to make the offer universal; to make the terms as easy as possible, and thus to take away every ground of complaint. If men will not accept of pardon; if they prefer their sins; if nothing can induce them to come and be saved, why should they complain? If the doors of a prison are open, and the chains of the prisoners are knocked off, and they will not come out, why should they complain that others are in fact willing to come out and be saved? Let it be borne in mind, that the purposes of God correspond exactly to facts as they actually occur, and much of the difficulty is taken away. If in the facts there is no just ground of complaint, there can be none, because it was the intention of God that the facts should be so.

(a) "predestinated us" Rom 8:29,30 (b) "adoption of children" Jn 1:12 (c) "pleasure of his will" Lk 12:32

To the praise of the glory of his grace. This is a Hebraism, and means the same as "to his glorious grace." The object was to excite thanksgiving for his glorious grace manifested in electing love. The real tendency of the doctrine, in minds that are properly affected, is not to excite opposition to God, or to lead to the charge of partiality, tyranny, or severity; it is to excite thankfulness and praise. In accordance with this, Paul introduced the statement (Eph 1:3) by saying that God was to be regarded as "blessed" for forming and executing this plan. The meaning is, that the doctrine of predestination and election lays the foundation of adoring gratitude and praise. This will appear plain by a few considerations.

(1.) It is the only foundation of hope for man. If he were left to himself all the race would reject the offers of mercy, and would perish. History, experience, and the Bible alike demonstrate this.

(2.) All the joys which any of the human race have, are to be traced to the purpose of God to bestow them. Man has no power of originating any of them, and ff God had not intended to confer them, none of them would have been possessed.

(3.) All these favours are conferred on those who had no claim on God. The Christian who is pardoned had no claim on God for pardon; he who is admitted to heaven could urge no claim for such a privilege and honour; he who enjoys comfort and peace in the hour of death, enjoys it only through the glorious grace of God.

(4.) All that is done by election is fitted to excite praise. Election is to life, and pardon, and holiness, and heaven. But why should not a man praise God for these things? God chooses men to be holy, not sinful; to be happy, not miserable; to be pure, not impure; to be saved, not to be lost. For these things he should be praised. He should be praised that he has not left the whole race to wander away and die. Had he chosen but one to eternal life, that one should praise him, and all the holy universe should join in the praise. Should he now see it to be consistent to choose but one of the fallen spirits, and to make him pure, and to readmit him to heaven, that one spirit would have occasion for eternal thanks, and all heaven might join in his praises. How much more is praise due to him, when the number chosen is not one or a few, but when millions which no man can number, shall be found to be chosen to life, Rev 7:9.

(5.) The doctrine of predestination to life has added no pang of sorrow to any one of the human race. It has made millions happy who would not otherwise have been, but not one miserable. It is not a choice to sorrow, it is a choice to joy and peace.

(6.) No one has a right to complain of it. Those who are chosen assuredly should not complain of the grace which has made them what they are, and which is the foundation of all their hopes. And they who are not chosen have no right to complain; for

(a.) they have no claim to life.

(b.) They are, in fact; unwilling to come. They have no desire to be Christians and to be saved. Nothing can induce them to forsake their sins and come to the Saviour. Why, then, should they complain if others are in fact willing to be saved? Why should a man complain for being left to take his own course, and to walk in his own way? Mysterious, therefore, as is the doctrine of predestination, and fearful and inscrutable as it is in some of its aspects, yet, in a just view of it, it is fitted to excite the highest expressions of thanksgiving, and to exalt God in the apprehension of man. He who has been redeemed and saved by the love of God; who has been pardoned and made pure by mercy; on whom the eye of compassion has been tenderly fixed, and for whom the Son of God has died, has abundant cause for thanksgiving and praise.

Wherein he hath made us accepted. Has regarded us as the objects of favour and complacency.

In the beloved. In the Lord Jesus Christ, the well-beloved Son of God. Mt 3:17. He has chosen us in him, and it is through him that these mercies have been conferred on us.

(a) "praise of the glory" 1Pet 2:9 (*) "grace" "of His glorious grace" (b) "accepted in the beloved" 1Pet 2:5

In whom we have redemption. On the meaning of the word here rendered redemption-- (απολυτρωσις) -- Rom 3:24. The word here, as there, denotes that deliverance from sin, and from the evil consequences of sin, which has been procured by the atonement made by the Lord Jesus Christ. This verse is one of the passages which prove conclusively that the apostle here does not refer to nations and to national privileges. Of what nation could it be said, that it had "redemption through the blood of Jesus, even the forgiveness of sins?"

Through his blood. By means of the atonement which he has made. See this phrase fully explained in the Rom 3:25.

The forgiveness of sins. We obtain through his blood, or through the atonement he has made, the forgiveness of sins. We are not to suppose that this is all the benefit which we receive from his death, or that this is all that constitutes redemption. It is the main, and perhaps the most important thing. But we also obtain the hope of heaven, the influences of the Holy Spirit, grace to guide us and to support us in trial, peace in death, and perhaps many more benefits. Still forgiveness is so prominent and important, and the apostle has mentioned that as if it were all.

According to the riches of his grace. According to his rich grace. See a similar phrase explained Rom 2:4. The word riches, in the form in which it is used here, occurs also in several other places in this epistle, Eph 1:18, 2:7, 3:8,16. It is what Paley (Horae Paul) calls "a cant phrase," and occurs often in the writings of Paul. See Rom 2:4, 9:23, 11:12,33, Php 4:19, Col 1:27, 2:2. It is not found in any of the other writings of the New Testament, except once, in a sense somewhat similar, in James, (Jas 2:5,) "Hath not God chosen the poor of this world rich in faith"? and Dr. Paley from this fact has constructed an argument to prove that this epistle was written by Paul. It is peculiar to him, and marks his style in a manner which cannot be mistaken. An impostor or a forger of the epistle would not have thought of introducing it, and yet it is just such a phrase as would naturally be used by Paul.

(c) "we have redemption" Heb 9:12, 1Pet 1:18,19.

Wherein he hath abounded. Which he has liberally manifested to us. This grace has not been stinted and confined, but has been liberal and abundant.

In all wisdom. That is, he has evinced great wisdom in the plan of salvation; wisdom in so saving men as to secure the honour of his own law, and in devising a scheme that was eminently adapted to save men. 1Cor 1:24.

And prudence. The word here used (φρονησις) means understanding, thinking, prudence. The meaning here is, that so to speak, God had evinced great intelligence in the plan of salvation. There was ample proof of mind and of thought, it was adapted to the end in view. It was far-seeing; skilfully arranged; and carefully formed. The sense of the whole is, that there was a wise design running through the whole plan, and abounding in it in an eminent degree.

Having made known to us the mystery of his will. The word mystery (μυστηριον) means, literally, something into which one must be initiated before it is fully known (from μυεω, to initiate, to instruct;) and then anything which is concealed or hidden. We commonly use the word to denote that which is above our comprehension, or unintelligible. But this is never the meaning of the word in the New Testament. It means there some doctrine or fact which has been concealed, or which has not before been fully revealed, or which has been set forth only by figures and symbols. When the doctrine is made known, it may be as clear and plain as any other. Such was the doctrine that God meant to call the Gentiles, which was long concealed, at least in part, and which was not fully made known until the Saviour came, and which had been till that time a mystery-- concealed truth-- though, when it was revealed, there was nothing incomprehensible in it. Thus in Col 1:26, "The mystery which hath been hid from ages and from generations, but now is made manifest to his saints." So it was in regard to the doctrine of election. It was a mystery until it was made known by the actual conversion of those whom God had chosen. So in regard to the incarnation of the Redeemer; the atonement; the whole plan of salvation. Over all these great points there was a veil thrown and men did not understand them until God revealed them. When they were revealed, the mystery was removed, and men were able to see clearly the manifestation of the will of God.

Which he hath purposed in himself. Without foreign aid or counsel. His purposes originated in his own mind, and were concealed until he chose to make them known. See 2Ti 1:9.

(+) "mystery" "secret" (d) "hath purposed" 2Ti 1:9

That in the dispensation. The word here rendered "dispensation," οικονομιαν, means, properly, the management of household affairs. Then it means stewardship or administration; a dispensation or arrangement of things; a scheme or plan. The meaning here is, that this plan was formed in order (εις) or unto this end, that in the full arrangement of times, or in the arrangements completing the filling up of the times, God might gather together in one all things. Tindal renders it, "to have it declared when the time was full come," etc.

The fulness of times. When the times were fully completed; when all the periods should have passed by which he had prescribed, or judged necessary to the completion of the object. The period referred to here is that when all things shall be gathered together in the Redeemer at the winding up of human affairs, or the consummation of all things. The arrangement was made with reference to that, and embraced all things which conduced to that. The plan stretched from before "the foundation of the world" to the period when all times should be completed; and of course all the events occurring in that intermediate period were embraced in the plan.

He might gather together in one. The word here used--ανακεφαλαιοω means, literally, to sum up, to recapitulate, as an orator does at the close of his discourse. It is from κεφαλη the head; or κεφαλαιον, the sum, the chief thing, the main point. In the New Testament the word means to collect under one head, or to comprehend several things under one. Romm 13:9: "It is briefly comprehended, i.e. summed up under this one precept," sc., love. In the passage before us, it means that God would sum up, or comprehend all things in heaven and earth through the Christian dispensation; he would make one empire under one head, with common feelings, and under the same laws. The reference is to the unity which will hereafter exist in the kingdom of God, when all his friends on earth and in heaven shall be united, and all shall have a common head. Now there is alienation. The earth has been separated from other worlds by rebellion. It has gone off into apostasy and sin. It refuses to acknowledge the Great Head to which other worlds are subject, and the object is to restore it to its proper place, so that there shall be one great and united kingdom.

All things. ταπαντα. It is remarkable that Paul has here used a word which is in the neuter gender. It is not all persons, all angels, or all men, or all the elect, but all things. Bloomfield and others suppose that persons are meant, and that the phrase is used for τουςπαντες. But it seems to me that Paul did not use this word without design. All things are placed under Christ, (Eph 1:22, Mt 28:18,) and the design of God is to restore harmony in the universe. Sin has produced disorder not only in mind, but in matter. The world is disarranged. The effects of transgression are seen everywhere; and the object of the plan of redemption is to put things on their pristine footing, and restore them as they were at first. Everything is therefore put under the Lord Jesus, and all things are to be brought under his control, so as to constitute one vast harmonious empire. The amount of the declaration here is, that there is hereafter to be one kingdom, in which there shall be no jar or alienation; that the now separated kingdoms of heaven and earth shah be united under one head, and that henceforward all shall be harmony and love. The things which are to be united in Christ, are those which are "in heaven and which are on earth." Nothing is said of hell. Of course this passage cannot teach the doctrine of universal salvation, since there is one world which is not to have a part in this ultimate union.

In Christ. By means of Christ, or under him, as the great Head and King. He is to be the great Agent in effecting this, and he is to preside over this united kingdom. In accordance with this view the heavenly inhabitants, the angels as well as the redeemed, are uniformly represented as uniting in the same worship, and as acknowledging the Redeemer as their common head and king, Rev 5:9,10,11,12.

Both which are in heaven. Marg. as in Gr., in the heavens. Many different opinions have been formed of the meaning of this expression. Some suppose it to mean the saints in heaven, who died before the coming of the Saviour; and some that it refers to the Jews, designated as the heavenly people, in contradistinction from the Gentiles, as having nothing divine and heavenly in them, and as being of the earth. The more simple and obvious interpretation is however, without doubt, the correct one, and this is to suppose that it refers to the holy inhabitants of other worlds. The object of the plan of salvation is to produce a harmony between them and the redeemed on earth, or to produce, out of all, one great and united kingdom. In doing this, it is not necessary to suppose that any change is to be produced in the inhabitants of heaven. All the change is to occur among those on earth, and the object is to make, out of all, one harmonious and glorious empire.

And which are on earth. The redeemed on earth. The object is to bring them into harmony with the inhabitants of heaven. This is the great object proposed by the plan of salvation. It is to found one glorious and eternal kingdom, that shall comprehend all holy beings on earth and all in heaven. There is now discord and disunion. Man is separated from God, and from all holy beings. Between him and every holy being there is by nature discord and alienation. Unrenewed man has no sympathy with the feelings and work of the angels; no love for their employment; no desire to be associated with them. Nothing can be more unlike than the customs, feelings, laws, and habits which prevail on earth, from those which prevail in heaven. But the object of the plan of salvation is to restore harmony to those alienated communities, and produce eternal concord and love. Learn hence,

(1.) The greatness and glory of the plan of salvation. It is no trifling undertaking to reconcile worlds, and of such discordant materials to found one great, and glorious, and eternal empire.

(2.) The reason of the interest which angels feel in the plan of redemption, 1Pet 1:12. They are deeply concerned in the redemption of those who, with them, are to constitute that great kingdom which is to be eternal. Without envy at the happiness of others; without any feeling that the accession of others will diminish their felicity or glory, they wait to hail the coming of others, and rejoice to receive even one who comes to be united to their number.

(3.) This plan was worthy of the efforts of the Son of God. To restore harmony in heaven and earth; to prevent the evils of alienation and discord; to rear one immense and glorious kingdom, was an object worthy the incarnation of the Son of God.

(4.) The glory of the Redeemer. He is to be exalted as the Head of this united and ever-glorious kingdom, and all the redeemed on earth and the angelic hosts shall acknowledge him as their common Sovereign and Head.

(5.) This is the greatest and most important enterprize on earth. It should engage every heart, and enlist the powers of every soul. It should be the earnest desire of all to swell the numbers of those who shall constitute this united and ever-glorious kingdom, and to bring as many as possible of the human race into union with the holy inhabitants of the other world.

(1) "in heaven" "the heavens"

In whom also we have obtained an inheritance. We who are Christians. Most commentators suppose that by the word "we" the Jews particularly are intended, and that it stands in contradistinction from "ye," as referring to the Gentiles, in Eph 1:13. This construction, they suppose, is demanded by the nature of the passage. The meaning may then be, that the Jews who were believers had first obtained a part in the plan of redemption, as the offer was first made to them, and then that the same favour was conferred also on the Gentiles. Or it may refer to those who had been first converted, without particular reference to the fact that they were Jews; and the reference may be to the apostle and his fellow-labourers. This seems to me to be the correct interpretation. "We the ministers of religion first believed, and have obtained all inheritance in the hopes of Christians, that we should be to the praise of God's glory; and you also, after hearing the word of truth, believed," Eph 1:13. The word which is rendered "obtained our inheritance" κληροω--means, literally, to acquire by lot, and then to obtain, to receive. Here it means that they had received the favour of being to the praise of his glory, for having first trusted in the Lord Jesus.

Being predestinated. Eph 1:5.

According to the purpose. On the meaning of the word purpose, see Notes on Rom 8:28.

Of him who worketh all things. Of God, the universal Agent. The affirmation here is not merely that God accomplishes the designs of salvation according to the counsel of his own will, but that he does everything. His agency is not confined to one thing, or to one class of objects. Every object and event is under his control, and is in accordance with his eternal plan. The word rendered worketh ενεργεω---means, to work, to be active, to produce, Eph 1:20; Gal 2:8, Php 2:13. A universal agency is ascribed to him. "The same God which worketh all in all," 1Cor 12:6. He has an agency in causing the emotions of our hearts. "God, who worketh in you both to will and to do of his good pleasure," Php 2:13. He has an agency in distributing to men their various allotments and endowments. "All these worketh that one and the self-same Spirit, dividing to every man severally as he will," 1Cor 12:11. The agency of God is seen everywhere. Every leaf, flower, rose-bud, spire of grass; every sunbeam, and every flash of lightning; every cataract and every torrent, all declare his agency; and there is not an object that we see that does not bespeak the control of an all-present God. It would be impossible to affirm more explicitly, that God's agency is universal, than Paul does in the passage before us. He does not attempt to prove it. It is one of those points on which he does not deem it necessary to pause and reason, but which may be regarded as a conceded point in the discussion of other topics, and which may be employed without hesitation in their illustration. Paul does not state the mode in which this is done. He affirms merely the fact. He does not say that he compels men, or that he overbears them by mere physical force. His agency he affirms to be universal; but it is undoubtedly in accordance with the nature of the object, and with the laws which he has impressed on them. His agency in the work of creation was absolute and entire; for there was nothing to act on, and no established laws to be observed. Over the mineral kingdom his control must also be entire, yet in accordance with the laws which he has impressed on matter. The crystal and the snow are formed by his agency; but it is in accordance with the laws which he has been pleased to appoint. So in the vegetable world his agency is everywhere seen; but the lily and rose blossom in accordance with uniform laws, and not in an arbitrary manner. So in the animal kingdom. God gives sensibility to the nerve, and excitability and power to the muscle, He causes the lungs to heave, and the arteries and veins to bear the blood along the channels of life; but it is not in an arbitrary manner. It is in accordance with the laws which he has ordained, and [which] he never disregards in his agency over these kingdoms. So in his government of mind. He "works" everywhere. But he does it in accordance with the laws of mind. His agency is not exactly of the same kind on the rose-bud that it is on the diamond; nor on the nerve that it is on the rose-bud; nor on the heart and will that it is on the nerve. In all these things he consults the laws which he has impressed on them; and as he chooses that the nerve should be affected in accordance with its laws and properties, so it is with mind. God does not violate its laws. Mind is free. It is influenced by truth and motives. It has a sense of right and wrong. And there is no more reason to suppose that God disregards these laws of mind in controlling the intellect and the heart, than there is that he disregards the laws of crystallization in the formation of the ice, or of gravitation in the movements of the heavenly bodies. The general doctrine is, that God works in all things, and controls all; but that his agency everywhere is in accordance with the laws and nature of that part of his kingdom where it is exerted. By this simple principle we may secure the two great points which it is desirable to secure on this subject--

(1.) the doctrine of the universal agency of God; and

(2.) the doctrine of the freedom and responsibility of man.

After the counsel of his own will. Not by consulting his creatures, or conforming to their views, but by his own views of what is proper and right. We are not to suppose that this is by mere will, as if it were arbitrary, or that he determines anything without good reason. The meaning is, that his purpose is determined by what he views to be right, and without consulting his creatures or conforming to their views. His dealings often seem to us to be arbitrary. We are incapable of perceiving the reasons of what he does. He makes those his friends who we should have supposed would have been the last to have become Christians. He leaves those who seem to us to be on the borders of the kingdom, and they remain unmoved and uneffected. But we are not thence to suppose that he is arbitrary. In every instance, we are to believe that there is a good reason for what he does, and one which we may be permitted yet to see, and in which we shall wholly acquiesce. The phrase "counsel of his own will" is remarkable. It is designed to express in the strongest manner the fact that it is not by human counsel or advice. The word "counsel"--βουλη--means, a council or senate; then a determination, purpose, or decree. See Rob. Lex. Here it means that his determination was formed by his own will, and not by human reasoning. Still, his will in the case may not have been arbitrary. When it is said of man that he forms his own purposes, and acts according to his own will, we are not to infer that he acts without reason, he may have the highest and best reasons for what he does, but he does not choose to make them known to others, or to consult others. So it may be of God, and so we should presume it to be. It may be added, that we ought to have such confidence in him as to believe that he will do all things well. The best possible evidence that anything is done in perfect wisdom and goodness, is the fact that God does it. When we have ascertained that, we should be satisfied that all is right.

(a) "being predestinated" Acts 20:22

In whom ye also trusted. This stands in contrast with those who had first embraced the gospel.

Heard the word of truth. The gospel; called the word or message of truth, the word of God, etc. See Rom 10:17. The phrase, "the word of truth," means "the true word or message." It was a message unmixed with Jewish traditions or Gentile philosophy.

The gospel of your salvation. The gospel bringing salvation to you.

In whom also. In the Lord Jesus. A little different translation of this verse will convey more clearly its meaning. "In whom also ye, having heard the word of truth, (the gospel of your salvation,) in whom having also believed, ye were sealed," etc. The sealing was the result of believing, and that was the result of hearing the gospel. Comp. Rom 10:14,15.

Ye were sealed. On the meaning of the word seal, Jn 3:33. Jn 6:27

With that holy Spirit of promise. With the Holy Spirit that was promised. See Jn 16:7-11,13; 15:26, 14:16,17. It is not improbable, I think, that the apostle here refers particularly to the occurrence of which we have a record in Acts 19:1-6. Paul, it is there said, having passed through the upper provinces of Asia Minor, came to Ephesus. He found certain persons who were the disciples of John, and he asked them if they had received the Holy Ghost since they "believed," Eph 1:2. They replied that they had not heard whether there was any Holy Ghost, and that they had been baptized unto John's baptism. Paul taught them the true nature of the baptism of John; explained to them the Christian system; and they were baptized in the name of the Lord Jesus, and "the Holy Ghost came upon them, and they spake with tongues, and prophesied." They were thus sealed by the Holy Spirit of promise, "after they had believed," (Eph 1:13;) they had the full evidence of the favour of God in the descent of the promised Holy Spirit, and in his miraculous influences. If this be the true interpretation, it constitutes a striking coincidence between the epistle and the Acts, of such a nature as constitute the arguments in Paley's Horae Paulinae, (though he has not referred to this,) which shows that the epistle was not forged, The circumstance is such that it would not have been alluded to in this manner by one who should forge the epistle; and the mention of it in the epistle is so slight, that no one, from the account there, would think of forging the account in the Acts. The coincidence is just such as would occur on the supposition that the transaction actually occurred, and that both the Acts and the epistle are genuine. At the same time, there is a sealing of the Holy Spirit which is common to all Christians. 2Cor 1:22.

(a) "heard the word of truth" Rom 10:17 (b) "sealed with that Holy Spirit" 2Cor 1:22 (*) "promise" "The promised Holy Spirit"

Which is the earnest of our inheritance. On the meaning of the, 2Cor 1:22.

Until the redemption. Rom 8:23. The meaning here is, we have the Holy Spirit as the pledge that that shall be ours, and the Holy Spirit will be imparted to us until we enter on that inheritance.

Of the purchased possession. Heaven, purchased for us by the death of the Redeemer. The word here used--περιποιησις--occurs in the following places in the New Testament: 1Thes 5:9, rendered "to obtain salvation;" 2Thes 2:14 to the obtaining of the glory of the Lord;" Heb 10:39, "to the saving of the soul;" 1Pet 2:9, "a peculiar people;" literally, a people of acquirement to himself; and in the passage before us. It properly means, an acquisition, an obtaining, a laying up. Here it means, the complete deliverance from sin, and the eternal salvation acquired for us by Christ. The influence of the Holy Spirit, renewing and sanctifying us, comforting us in trials, and sustaining us in afflictions, is the pledge that the redemption is yet to be wholly ours.

Unto the praise of his glory. See Eph 1:6

(c) "of our inheritance" 2Cor 5:5 (a) "of the purchased" Rom 8:23 (b) "possession" Acts 20:28 (c) "of his glory" Eph 1:6,12

Wherefore I also, after I heard of your faith in the Lord Jesus. This is one of the passages usually relied on by those who suppose that this epistle was not written to the Ephesians. The argument is, that he writes to them as if they were strangers to him, and that it is not language such as would be used in addressing a people among whom he had spent three years. See the Intro.  5. But this inference is not conclusive. Paul had been some years absent from Ephesus when this epistle was written. In the difficult communication in those times between distant places, it is not to be supposed that he would hear often from them. Perhaps he had heard nothing after the time when he bade farewell to the elders of Ephesus at Miletus, (Acts 20,) until the time here referred to. It would be, therefore, a matter of great interest with him to hear from them; and when, in some way, intelligence was brought to him at Rome of a very gratifying character about their growth in piety, he says that his anxiety was relieved, and that he did not cease to give thanks for what he had heard, and to commend them to God in prayer.

Cease not to give thanks for you. In the prosperity of the church at Ephesus he could not but feel the deepest interest, and their welfare he never forgot.

Making mention of you in my prayers. Paul was far distant from them, and expected to see them no more. But he had faith in prayer, and he sought that they might advance in knowledge and in grace. What was the particular subject of his prayers he mentions in the following verses.

That the God of our Lord Jesus Christ. The God who has sent the Lord Jesus into the world, and appointed him as the Mediator between himself and man. The particular reason why Paul here speaks of him as "the God of the Lord Jesus" is, that he prays that they might be further acquainted with the Redeemer, and be enlightened in regard to the great work which he came to do.

The Father of glory. The glorious Father, that is, the Father who is worthy to be praised and honoured.

May give unto you the spirit of wisdom. May make you wise to understand the great doctrines of the religion of the Redeemer.

And revelation. That is, revealing to you more and more of the character of the Redeemer, and of the nature and results of his work. It is probable here that by the word "Spirit" the apostle refers to the Holy Spirit as the Author of all wisdom, and the Revealer of all truth. His prayer is, that God would grant to them the Holy Spirit to make them wise, and to reveal his will to them.

In the knowledge of him. Marg., for the acknowledgment. That is, in order that you may more fully acknowledge him, or know him more intimately and thoroughly. They had already made high attainments, (Eph 1:15,) but Paul felt that they might make still higher; and the idea here is, that however far Christians may have advanced in knowledge and in love, there is an unfathomed depth of knowledge which they may still explore, and which they should be exhorted still to attempt to fathom. How far was Paul from supposing that the Ephesians had attained to perfection!

(d) "God of our Lord Jesus Christ" Jn 20:17 (e) "wisdom and revelation" Col 1:9 (1) "in the knowledge" "for the acknowledgement"

The eyes of your understanding being enlightened. The construction here in the Greek is, probably, "that he may give you (δωη, Eph 1:17) the Spirit of wisdom, etc.--eyes of the understanding enlightened," etc. Or the phrase, "the eyes of your understanding being enlightened," may be in the accusative absolute, which Koppe and Bloomfield prefer. The phrase, "the eyes of the understanding," is a figure that is common in all languages. Thus Philo says, "What the eye is to the body, that is the mind to the soul." Comp. Mt 6:22. The eye is the instrument by which we see; and, in like manner, the understanding is that by which we perceive truth. The idea here is, that Paul not only wished their hearts to be right, but he wished their understanding to be right also. Religion has much to do in enlightening the mind. Indeed, its effect there is not less striking and decisive than it is on the heart. The understanding has been blinded by sin. The views which men entertain of themselves and of God are narrow and wrong. The understanding is enfeebled and perverted by the practice of sin. It is limited in its operations by the necessity of the case, and by the impossibility of fully comprehending the great truths which pertain to the Divine administration. One of the first effects of true religion is on the understanding. It enlarges its views of truth; gives it more exalted conceptions of God; corrects its errors; raises it up towards the great Fountain of love. And nowhere is the effect of the true religion more apparent than in shedding light on the intellect of the world, and restoring the weak and perverted mind to a just view of the proportion of things, and to the true knowledge of God.

That ye may know what is the hope of his calling. What is the full import of that hope to which he has called and invited you by his Spirit and his promises. The meaning here is, that it would be an inestimable privilege to be made fully acquainted with the benefits of the Christian hope, and to be permitted to understand fully what Christians have a right to expect in the world of glory. This is the first thing which the apostle desires they should fully understand.

And what the riches of the glory of his inheritance. This is the second thing which Paul wishes them to understand. There is a force in this language which can be found, perhaps, nowhere else than in the writings of Paul. His mind is full, and language is burdened and borne down under the weight of his thoughts. 2Cor 4:17. On the word "riches" here used, Eph 1:7. The phrase "riches of glory" means glorious wealth; or, as we would say, "how rich and glorious!" The meaning is, that there is an abundance --an infinitude of wealth. It is not such a possession as man may be heir to in this world, which is always limited from the necessity of the case, and which cannot be enjoyed long; it is infinite and inexhaustible. Rom 2:4. The "inheritance" here referred to is eternal life. Rom 8:17.

In the saints. Among the saints. 1Cor 1:2.

(f) "of your understanding" Isa 42:7 (g) "of his calling" Eph 4:4 (h) "riches of the glory" Eph 3:16 (*) "glory" "The glorious riches"

And what is the exceeding greatness of his power. On the language here used, 2Cor 4:17. There is much emphasis and energy of expression here, as if the apostle were labouring under the greatness of his theme, and wanted words to express the magnitude of his conception. This is the third thing which he was particularly desirous they should know--that they should be fully acquainted with the power of God in the salvation of men. He refers not merely to the power which he had evinced in their salvation, but also to what the gospel was able to accomplish, and which they might yet experience. The "power" referred to here, as exercised towards believers, does not refer to one thing merely. It is the whole series of the acts of power towards Christians which results from the work of the Redeemer. There was power exerted in their conversion. There would be power exerted in keeping them. There would be power in raising them up from the dead, and exalting them with Christ to heaven. The religion which they professed was a religion of power. In all the forms and stages of it, the power of God was manifested towards them, and would be until they reached their final inheritance.

To us-ward. Towards us, or in relation to us.

Who believe. Who are Christians.

According to the working of his mighty power. Marg., The might of his power. This should be taken with the clause in the following verse, "which he wrought in Christ;" and the meaning is, that the power which God has exerted in us is in accordance with the power which was shown in raising up the Lord Jesus. It was the proper result of that, and was power of a similar kind. The same power is requisite to convert a sinner which is demanded in raising the dead. Neither will be accomplished but by omnipotence, Eph 2:5; and the apostle wished that they should be fully apprised of this fact, and of the vast power which God had put forth in raising them up from the death of sin. To illustrate this sentiment is one of his designs in the following verses; and hence he goes on to show that men, before their conversion, were "dead in trespasses and sins;" that they had no spiritual life; that they were the "children of wrath;" that they were raised up from their death in sin by the same power which raised the Lord Jesus from the grave, and that they were wholly saved by grace, Eph 2:1-10. In order to set this idea of the power which God had put forth in their regeneration in the strongest light, he goes into a magnificent description of the resurrection and exaltation of the Lord Jesus, and shows how that was connected with the renewing of Christians. God had set him over all things. He had put all things under his feet, and had made principalities and dominions everywhere subject to him. In this whole passage, Eph 1:19-23, 2:1-10, the main thing to be illustrated is the POWER which God has shown in renewing and saving his people; and the leading sentiment is, that the SAME power is evinced in that which was required to raise up the Lord Jesus from the dead, and to exalt him over the universe.

(i) "to us-ward" Ps 110:3 (2) "mighty power" "the might of his power"

Which he wrought in Christ. Which he exerted in relation to the Lord Jesus when he was dead. The power which was then exerted was as great as that of creation. It was imparting life to a cold and "mangled" frame. It was to open again the arteries and veins, and teach the heart to beat and the lungs to heave. It was to diffuse vital warmth through the rigid muscles, and to communicate to the body the active functions of life. It is impossible to conceive of a more direct exertion of power than in raising up the dead; and there is no more striking illustration of the nature of conversion than such a resurrection.

And set him at his own right hand. The idea is, that great power was displayed by this, and that a similar exhibition is made when man is renewed and exalted to the high honour of being made an heir of God. On the fact that Jesus was received to the right hand of God, Mk 16:19 Acts 2:33.

In the heavenly places. Eph 1:3. The phrase here evidently means in heaven itself.

(a) "raised him from the dead" Acts 2:24,32

Far above all principality. The general sense in this verse is, that the Lord Jesus was exalted to the highest conceivable dignity and honour. Comp. Php 2:9, Col 2:10. In this beautiful and most important passage, the apostle labours for words to convey the greatness of his conceptions, and uses those which denote the highest conceivable dignity and glory. The main idea is, that God had manifested great power in thus exalting the Lord Jesus, and that similar power was exhibited in raising up the sinner from the death of sin to the life and honour of believing. The work of religion throughout was a work of power; a work of exalting and honouring the dead, whether dead in sin or in the grave; and Christians ought to know the extent and glory of the power thus put forth in their salvation. The word rendered "far above"-- υπερανω--is a compound word, meaning high above, or greatly exalted. He was not merely above the ranks of the heavenly beings, as the head; he was not one of their own rank, placed by office a little above them, but he was infinitely exalted over them, as of different rank and dignity. How could this be if he were a mere man, or if he were an angel? The word rendered "principality" --αρχης--means, properly, the beginning; and then the first, the first place, power, dominion, pre-eminence, rulers, magistrates, etc. It may refer here to any rank and power, whether among men or angels, and the sense is, that Christ is exalted above all.

And power. It is not easy to distinguish between the exact meaning of the words which the apostle here uses. The general idea is, that Christ is elevated above all ranks of creatures, however exalted, and by whatever name they may be known. As in this he refers to the "world that is to come," as well as this world, it is clear that there is a reference here to the ranks of the angels, and probably he means to allude to the prevailing opinion among the Jews, that the angels are of different orders. Some of the Jewish rabbis reckon four, others ten orders of angels, and they presume to give them names according to their different ranks and power. But all this is evidently the result of mere fancy. The Scriptures hint, in several places, at a difference of rank among the angels, but the sacred writers do not go into detail. It may be added that there is no improbability in such a subordination, but it is rather to be presumed to be true. The creatures of God are not made alike; and difference of degree and rank, as far as our observation extends, everywhere prevails. On this verse Rom 8:38.

Dominion. Gr., Lordship.

And every name that is named. Every creature of every rank.

Not only in this world. Not only above all kings, and princes, and rulers of every grade and rank on earth

But also in that which is to come. This refers undoubtedly to heaven. The meaning is, that he is supreme over all.

(b) "above all principality" Php 2:9

And hath put all things under his feet. 1Cor 15:27.

And gave him to be the head over all things. Appointed him to be the supreme Ruler.

To the Church. With reference to the church, or for its benefit and welfare. Jn 17:2. The universe is under his control and direction for the welfare of his people.

(1.) All the elements--the physical works of God--the winds and waves-- the seas and rivers---all are under him, and all are to be made tributary to the welfare of the church.

(2.) Earthly kings and rulers; kingdoms and nations are under his control. Thus far Christ has controlled all the wicked rulers of the earth, and they have not been able to destroy that church which he redeemed with his own blood.

(3.) Angels in heaven, with all their ranks and orders, are under his control with reference to the church. Heb 1:14. Comp. Mt 26:53.

(4.) Fallen angels are under his control, and shall not be able to injure or destroy the church. Mt 16:18. The church, therefore, is safe. All the great powers of heaven, earth, and hell, are made subject to its Head and King; and no weapon that is formed against it shall prosper.

(c) "all things" Ps 8:6, Mt 28:16 (*) "gave him" "appointed"

Which is his body. This comparison of the church with a person or body, of which the Lord Jesus is the head, is not uncommon in the New Testament. 1Cor 11:3; 1Cor 12:27; Eph 4:15, Eph 4:16.

The fulness of him. The word here rendered fulness-- πληρωμα means, properly, that with which anything is filled, the filling up, the contents. Rom 11:12. The exact idea here, however, is not very dear, and interpreters have been by no means united in their opinions of the meaning. It seems probable that the sense is, that the church is the completion or filling up of his power and glory. It is that without which his dominion would not be complete, he has control over the angels and over distant worlds, but his dominion would not be complete without the control over his church; and that is so glorious, that it fills up the honour of the universal dominion, and makes his empire complete. According to Rosenmuller, the word fulness here means a great number or multitude; a multitude, says he, which, not confined to its own territory, spreads afar, and fills various regions. Koppe also regards it as synonymous with multitude or many, and supposes it to mean all the dominion of the Redeemer over the body--the church. He proposes to translate the whole verse, "He has made him the Head over his church, that he might rule it as his own body--the whole wide state of his universal kingdom." "This," says Calvin, (in loc.,)" is the highest honour of the church, that the Son of God regards himself as in a sense imperfect unless he is joined to us. The church constitutes the complete body of the Redeemer. A body is complete when it has all its members and limbs in proper proportions; and those members might be said to be the completion, or the filling-up, or the fulness--πληρωμα--of the body or the person. This language would not, indeed, be such as would usually be adopted to express the idea now; but this is evidently the sense in which Paul uses it here. The meaning is, that the church sustains the same relation to Christ which the body does to the head. It helps to form the entire person. There is a close and necessary union. The one is not complete without the other. And one is dependant on the other. When the body has all its members in due proportion, and is in sound and vigorous health, the whole person then is complete and entire. So it is to be in the kingdom of the Redeemer. He is the head; and that redeemed church is the body, the fulness, the completion, the filling-up of the entire empire over which he presides, and which he rules. On the meaning of the word fulness πληρωμα-the reader may consult Storr's Opuscula, vol. i., pp. 144--187, particularly pp. 169--183. Storr understands the word in the sense of full or abundant mercy, and supposes that it refers to the great benignity which God has shown to his people, and renders it, "The great benignity of him who filleth all things with good, as he called Jesus from the dead to life, and placed him in heaven, so even you, sprung from the heathen, who were dead in sin on account of your many offences in which you formerly lived, etc.--hath he called to life by Christ." This verse, therefore, he would connect with the following chapter, and he regards it all as designed to illustrate the great power and goodness of God. Mr. Locke renders it, "Which is his body, which is completed by him alone," and supposes it means, that Christ is the head, who perfects the church by supplying all things to all its members which they need. Chandler gives an interpretation in accordance with that which I have first suggested, as meaning that the church is the full "complement" of the body of Christ; and refers to AElian and Dionysius Halicarnassus, who use the word "fulness" or πληρωμα as referring to the rowers of a ship. Thus, also, we say that the ship's crew is its "complement," or that a ship or an army has its complement of men; that is, the ranks are filled up or complete. In like manner, the church will be the filling-up, or the complement, of the great kingdom of the Redeemer--that which will give completion or perfectness to his universal dominion.

Of him. Of the Redeemer.

That filleth all in all. That fills all things, or who pervades all things. 1Cor 12:6; 1Cor 15:28. Comp. Col 3:11. The idea is, that there is no place where he is not, and which he does not fill; and that he is the source of all the holy and happy influences that are abroad in the works of God. It would not be easy to conceive of an expression more certainly denoting omnipresence and universal agency than this; and if it refers to the Lord Jesus, as seems to be indisputable, the passage teaches not only his supremacy, but demonstrates his universal agency, and his omnipresence--things that pertain only to God. From this passage we may observe,

(1.) that just views of the exaltation of the Redeemer are to be obtained only by the influence of the Spirit of God on the heart, Eph 1:17-19. Man, by nature, has no just conceptions of the Saviour, and has no desire to have. It is only as the knowledge of that great doctrine is imparted to the mind, by the Spirit of God, that we have any practical and saving acquaintance with such an exaltation. The Christian sees him, by faith, exalted to the right hand of God, and cheerfully commits himself and his all to him, and feels that all his interests are safe in his hands.

(2.) It is very desirable to have such views of an exalted Saviour. So Paul felt when he earnestly prayed that God would give such views to the Ephesians, Eph 1:17-20. It was desirable in order that they might have a right understanding of their privileges; in order that they might know the extent of the power which had been manifested in their redemption; in order that they might commit their souls with confidence to him. In my conscious weakness and helplessness; when I am borne down by the labours, and exposed to the temptations of life; when I contemplate approaching sickness and death, I desire to feel that that Saviour to whom I have committed my all is exalted far above principalities and powers, and every name that is named. When the church is persecuted and opposed; when hosts of enemies rise up against it, and threaten its peace and safety, I rejoice to feel assured the Redeemer and Head of the church is over all, and that he has power to subdue all her foes and his.

(3.) The church is safe. Her great Head is on the throne of the universe, and no weapon that is formed against her can prosper, he has defended it hitherto in all times of persecution, and the past is a pledge that he will continue to protect it to the end of the world. (4.) Let us commit our souls to this exalted Redeemer. Such a Redeemer we need--one who has all power in heaven and earth. Such a religion we need--that can restore the dead to life. Such hope and confidence we need as he can give--such peace and calmness as shall result from unwavering confidence in him who filleth all in all.

(d) "the fulness" 1Cor 12:12, Col 1:18,24

Observe here, 1. The penman of this epistle described by his name, Paul by his office, an apostle; by his commission to that office, the will of God; that is, by the command and appointment of God. It is matter of great consolation to the ministers of Christ, as well as great satisfaction to their people, that their calling is from God, and not from themselves; that they speak not in their own names but by commission received from Christ, whose ambassadors they are.

Observe, 2. The superscription of this epistle, the persons to whom it was directed and sent, To the saints at Ephesus; so they were all at Ephesus by visible profession, and many of them, no doubt, by real sanctification. All the members of the visible church are obliged to be saints, and the true and real Christian is a true and real saint.

He adds, And to the faithful in Christ Jesus; throughout all Asia. This pointed out their duty to them, to be not only holy in profession, but faithful in conversation; these two words, saints and faithful, conjoined, denote both their dignity and their duty; their dignity, in standing near to God, as his children; their duty, in being faithful to him as his servants.

Observe, lastly, He styles them saints and faithful in Christ Jesus; intimating, that all our grace and holiness must be holiness in Christ Jesus; that is acted and exercised by strength fetched from Christ Jesus, and that all our holiness must be accepted in Christ Jesus.

These words may be considered two ways, 1. As a religious salutation, taken from the manner of the Jews, who expressed their desires for one another's well-doing, by wishing peace, that is, all kind of happiness and prosperity to each other; Christianity doth neither forbid or abolish, but doth spiritualize and improve, civility, humanity, and common courtesy.

The words may be considered as an apostolical benediction, in imitation of the priest's blessing, Num 6:1. The apostles were the patriarchs or spiritual fathers of the church of the New Testament, as the sons of Jacob were of the Old; accordingly they bless their children, wishing grace from God the Father, or grace from God as a Father; thereby denoting, that God bestows not his grace as a Creator, but as a Father in Christ, in a discriminating way and peculiar manner. And peace from our Lord Jesus Christ; he being the purchaser of our peace, he upon whom the chastisement of our peace was laid, and he that made peace for us by the blood of his cross; and thereupon God of his free grace accepts us, justifies us, and is at peace with us.

Learn, That such as have received most grace from God, stand in farther need of supplies of grace from him; they are thankful for peace, but they cannot content themselves with peace without grace; they desire both to have the heart and love of God set upon them, as well as pacified towards them; they desire to be pardoned, but above all seek to be beloved of the Father.

Observe here, 1. The work which the heart of the apostle was set upon, and that is, the work of blessing God: we bless God one way, he blesses us another; he blesses us imperatoriously, by commanding his blessings upon us; we bless him optatively, when with thankful hearts we praise him, when we wish well to him, and speak well of him.

Lord, what an infinite favour and privilege is this vouchsafed to us, not only to pray to God and receive blessings from him, but to admit us to bless him, and to account himself honoured by us when we acknowledge him the fountain of all blessings and blessedness to us his creatures!

Observe, 2. The title under which our apostle blessed him, namely, as the God and Father of our Lord Jesus Christ. He doth not say now under the gospel, as of old under the law, Blessed be the God of Abraham, Isaac, and Jacob; or, Blessed be the Lord God of Israel; but, Blessed be the God and Father of our Lord Jesus Christ.

Where note, 1. He is a God to Christ, in relation to his being man: Christ being foreordained before the foundation of the world,to the work and office of a Mediator, 1Pe 1:20 and the Father making a covenant or federal transaction with him from all eternity as Mediator.

Note, 2. He is a Father to Christ, and that both as God and man: a father to him as God, by eternal and ineffable generation, the one being Deus gignens, and the other Deus genitus: thus he was the only begotten Son of the Father: and Father to him as man, by virtue of the personal union of the two natures in Christ, Therefore that holy thing shall be called the Son of God Luke 1:32.

Observe, 3. The reason why under these relations he so affectionately blesses God, namely, for bestowing blessings, spiritual blessings, all spiritual blessings; and this is in or concerning heavenly things, which tend to fit us for heaven and eternal glory.

And lastly, all these blessings are conferred upon us in Christ, he, by his merit, hath purchased them; he, as our head and advocate,in our name has received them; by virtue of our union with whom we have a right upon them, and shall ere long in heaven be fully and finally possessed of them.

Behold here the transcendent bounty and liberality of our heavenly Father. He has more than one blessing for his children, he has all spiritual and heavenly blessings for them, grace on earth, and glory in heaven; grace to enable them to glorify him upon earth, and glory as the reward of grace with himself in heaven.

Rejoice, O Christian, in thy lot and portion; God himself hath but all things, and so hast thou. Has he all spiritual blessings in heaven in full possession? thou hast them also in right and title at present, and ere long shalt enjoy them in full fruitation. Eternally blessed then be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places, or in heavenly things, in Christ.

Our apostle having in the former verse offered up a very solemn thanksgiving to God, for blessing the Ephesians with all spiritual blessings in heavenly things in Christ, he comes in this verse to discover and declare the fountain from whence all these spiritual blessings did proceed and flow, namely, from God's gracious purpose in our election before all time; He hath chosen us in him before the foundation of the world, that we should be holy, &c.

Where note, 1. The favour vouchsafed, election; and the fruit and product of that favour, holiness of life and conversation.

Note, 1. The favour and privilege vouchsafed by God, He hath chosen. This denotes the freeness of the favour: he chose when he might have refused. His book of life is a book of love; the cause of our love is in the object; the reason of God's love is in himself.

Note, 2. The subject of this favour, He hath chosen us, us Gentiles. The Jews much gloried in their being a chosen generation, a peculiar people; we Gentiles are a chosen generation also; they were beloved for their father's sake, Abraham's, we for Christ's sake.

Note, 3. The antiquity of this favour: Before the foundation of the world: that is, from all eternity. The apostle, to take the Jews off from boasting, as they did, that the world was made for their sake, and that the Messiah from the beginning of the world did enter into a covenant with God to redeem them especially, declares, that the despised Gentiles were elected and chosen by God to be an holy people to himself; and all this, in the purpose of God, before the foundations of the world were laid.

Note, 4. God is said to have chosen us in Christ, as our head. Consider Christ as God, so we are chosen by him. I know whom I have chosen, says Christ. Consider him as a Mediator; so we are chosen in him, not for him: because, not Christ's undertaking for us, but the Father's good pleasure towards us, was the spring and fontal cause of our election. The truth is, God was so far from choosing the Gentiles out of faith foreseen, that he did not choose them for the sake and obedience of Christ foreseen; God did not love us from eternity because Christ was to die for us in time, but because he loved us with an everlasting love; therefore in the fulness of time, Christ was sent to die for us: so that the death of Christ was the fruit and effect, but not the cause of our election. No other reason, says bishop Fell upon the place, can be assigned of this privilege, but the good pleasure of God; and if Christ's sufferings were not the cause of our election, much less our own deserving, as he adds there; Almighty God not choosing us because worthy, but to make us worthy by choosing us.

Note, 5. The effect and fruit, the benefit and end, of this free and ancient favour: That we should be holy and without blame before him in love. Holiness is here declared not to be the cause, but the effect of our election: God chose the Gentiles from eternity to be his people, not because they were holy, they were far enough from that, being afar off from God, but designing that they thus graciously chosen should be holy; initially, progressively, and perseveringly holy in this life, and perfectly holy in the next; yet arriving at such a perfection here in holiness as to denominate us blameless in the account of God, by virtue of our faith in Christ, and love to one another.

From the whole learn, 1. That God's bestowing all spiritual blessings upon us in time, is the effect and fruit of his electing love from all eternity; He hath blessed us with all spiritual blessings, according as he hath chosen us in Christ before the foundation of the world.

Learn, 2. That God hath chosen none to happiness and glory hereafter, but only such as are holy in conversation here, holy in the habitual frame and disposition of their hearts, and in the general course and tenor of their lives and actions.

Learn, 3. That such as are holy before God, will endeavour to walk unblamably in the sight of man, in the exercise of love, and in the practice of all the duties of the second table, which are at once evidences of our sincerity, and an ornament to our profession; That we should be holy, and without blame, before him in love.

That is, "having predestinated us Gentiles, who in the esteem of the Jews were accounted dogs, to be his adopted sons and daughters, in and by Jesus Christ, in whom he hath made us accepted, to the abundant praise and glory of his free grace and mercy."

Observe here, 1. That none are the children of God by nature: none are born sons, but made sons; not of their own, but God's making; and in order to this glorious privilege, we were predestinated unto the adoption of children by Jesus Christ.

Observe, 2. The attribute mentioned here by the apostle, which moved God to predestinate us to the adoption of children: it was the glory of his grace, he mentions not the glory of his holiness, the glory of his justice, or the glory of his power, because the glory of his power is manifested in making of the world, the glory of his holiness in making of his law, the glory of his justice in turning the transgressors of that law into hell; but his grace he shows no where so much as in the predestination ofhis children, and in what he hath predestinated them unto; he showeth indeed all his attributes herein, but grace over and above all the rest.

Observe 3. The effect and fruit of this privilege, namely, of our being predestinated to the adoption of children, and that is, our being made accepted in Christ the Beloved; the word is properly rendered, He hath made us dear, precious, and delightful, to himself; or in one word, He hath ingratiated us.

Here note, That as Jesus Christ is in an eminent manner beloved of God and accepted with him, so in like manner all God's adopted children do, and shall, find favour with God, and acceptance through Christ: He hath made us freely accepted in the Beloved.

Our apostle having, in the foregoing verses, enumerated the great and glorious privileges which the children of God were made partakers of before all time, comes next to discover what they are admitted to the participation of in time: and here in this verse he mentions two of them, namely, redemption and remission of sin. In whom we have redemption through his blood, &c.

Here note, The privilege itself, redemption; the Redeemer, Jesus Christ; the price of his redemption paid down, his blood: one fruit of this redemption instanced in for all the rest, the forgiveness of sin: and, lastly, the spring or source of all this, the riches of his grace.

Learn, 1. The deplorable state into which the whole race of mankind was brought into by sin; namely, an estate of slavery and bondage, and spiritual captivity unto sin. Redemption supposses this; slaves and captives need a redeemer, none else; we are all by nature under slavery to sin, to Satan, and the curse of the law, and the wrath of God.

Learn 2. That there was no delivery to be had from this slavery but by a price paid down to the justice of God; redemption is a delivery by ransom and price.

Learn 3. That no other price did or could redeem us from our miserable captivity, but the blood of Christ: We have redemption through his blood.

Learn 4. That all belivers, and only they, have remission of their sins, through the redemption purchased for them by the blood of Christ.

Learn 5. That God's free grace, and Christ's full satisfaction, do stand well together in the work of redemption and remission of sin. True, God had a satisfaction from the hand of our surety Christ Jesus; but was it not free grace and rich mercy in God, to accept of a surety and a substitution, when the rigour of the law required none, and would admit of none, but demanded that the soul which sinned should die? Was it not free mercy, not only to accept a surety, but to provide a surety for us as God did, and this surety his own Son? And to deliver up this Son to a painful, shameful, and accursed death, that we might have redemption through his blood, even the forgiveness of sins, according to the riches of his grace?

That is, in which dispensation of his, namely, our redemption from sin and wrath by the blood of his Son, God the Father hath discovered abundant wisdom, wonderful wisdom, riches of divine wisdom, to the children of men.

Taking the words in this sense, the observation is, that God's sending his Son into the world to suffer in our stead, and to satisify for our sin, was not only an act of special grace and peculiar favour, but also an evidence and demonstration of wonderful wisdom in God: He hath abounded toward us in all wisdom.

O what wonderful wisdom appeared in the contrivance of the work of redemption, and in the accompolishment of it! What wisdom, in appointing such a Mediator as was fit to reconcile God to man, and man to God! What wisdom, in laying the platform and design of the gospel in such a way and manner, as at once to advance the honour, and secure the glory of God, and to promote the holiness and comfort of man!

Observe next, The description which St. Paul gives us of the gospel, and the preaching of it; it is the mystery of God's will revealed and made known to a lost world.

Learn, That the gospel's method for recovering and saving lost sinners by a Redeemer, was a mystery, a hidden mystery: it was hid where all the world could never have found it, where angels and men could never discover it; it was hid in God, in his breast and bosom, in his heart and thoughts; it was hid from angels; nay, the churches knew it before the angels; yea, the angels learnt it from the churches, Eph 3:10.

Unto principalities and powers is known by the church the manifold wisdom of God: and as it was hid from angels, so from the wise men of the world, 1Cor 2:8. "We preach the wisdom of God in a mystery, even the hidden wisdom which none of the princes of this world knew;" nay, the gospel was hid from all the saints of the Old Testament, comparatively, not absolutely, with respect to that clear revelation which we have of the gospel now, it may be said to be hidden from them then.

O, what obligation then do we lie under, who live under the dispensation of the gospel, to acknowledge what an infinite favour it is from God clearly to know the mystery of his will, concerning the redemption and salvation of poor lost sinners by a Mediator! God has now revealed it, and he desires all may know and receive the revelation of it, namely, the hidden mystery of his will.

Observe, lastly, What was the impelling and moving cause of God's making known the mystery of his will by the gospel, and his enlightening the understandings of men savingly to apprehend it, proceeds entirely from the purpose and pleasure of his own good will: Having made known unto us the mystery of his will, according to his good pleasure, which he purposed in himself.

These words discover to us the end and design of God in making known the mystery of his will, that is, in revealing the gospel: it was to gather into one universal church both angels and men, Jews and Gentiles, under Christ their head, and by virtue of that union to become one with the Father, as he and Christ are one.

Here note, 1. That Christ is the Head both of angels and men; an head of confirmation to the angels, of redemption to fallen man: both angels and saints in heaven and on earth make up one family, of which Christ is the head; the angels are a part of the worshippers of Christ as well as we, they are apart of his family and household; the angels fill our churches as well as men, and are present in our congregations and assemblies, 1Cor 11:10.

Our apostle having hitherto spoken of the glorious privileges of the gospel in general, he comes now to make application of this his doctrine, first to the Jews, and next to the Gentiles in particular.

As to the Jews, who were first called by Christ and his apostles, and who were the first that trusted or hoped in Christ for salvation, before there was any considerable number of converts among the Gentiles, he declares, that these Jewish believers, whereof himself was one, had in and through Christ, obtained a right to be God's portion and a peculiar people: but together with their being God's portion, they should have a right to an inheritance. In whom we have obtained an inheritance; namely, an inheritance in the heavenly Canaan, the inheritance of the saints in light; and to this inheritance, says he, you have been appointed, God having fore-or-dained that this inheritance should be the portion of all believers, and the consequent of faith in Christ, by virtue of which we become the sons of God, and all this to the praise of his own glory; that is, to the intent that his glorious attributes of wisdom, goodness, and mercy, might be acknowledged and highly praised.

Learn hence, 1. That to be called to faith, and brought to believe in Christ, before others, is a favour and special prerogative which some persons have above others. We who first believed in Christ. It is an high honour above all others, to be in Christ before others, Who were in Christ before me Rom 16:7.

Learn, 2. That as all believers are God's portion, and the lot of his inheritance, so they do obtain from him right and title to a lot and share in an inheritance incorruptible, undefiled, and that fadeth not away, reserved in the heavens for them: We have obtained an inheritance.

Learn, 3. That Jesus Christ the Mediator, is that person in, by, and through whom, believers are instituted to this inheritance: In whom, &c. Christ hath purchased this inheritance for them; he hath promised it to them; he has already taken, and still keeps possession of it for them; and he will put them into the full and final possession of it at the great day.

Learn, 4. That the great end and design of God, in all the distinguishing favours and benefits which by Jesus Christ we obtain from him, is this,That we should be to the praise of his glory.

The words may be understood,

1. Passively; the praise of his glory was to be manifested in them.

2. Actively; that the high praises of God were to be set forth by them.

Here the apostle recounts the favours and privileges which the Gentiles, as well as the Jews, upon their believing in Christ were admitted to the participation of; he assures them, that in and through Christ they had obtained a right to this heavenly inheritance also, as well as the Jews, having been brought to trust and believe in him, by hearing the word of truth, the doctrine of the gospel, preached to them.

And next, that they were sealed for the children of God, by the sanctifying Spirit promised to the sons of God, which produced a real renovating change in their hearts and lives, and so was a pledge and earnest of, as well as made them meet and fit for, the heavenly inheritance; the full enjoyment of which is not to be expected till the last day, when (and not before) all believers shall receive complete redemption, and their bodies being raised, shall be reunited to their souls, and both rendered perfectly and everlastingly happy. The end of God, in all this dispensation of grace and mercy to the Gentiles, being the same with that before mentioned to the Jews; namely, the praise of his own glorious grace.

Here observe, 1. That both the Gentiles and Jews are saved by the same faith and trust in Christ; In whom ye also trusted; as they have the same common inheritance, so have they the same common affiance and faith in Christ.

Observe 2. That the faith of the Gentiles came by hearing of the word: In whom ye also trusted, after ye heard the word, &c. that is, presently after they heard they believed and obeyed;Ye obeyed from the very first day that we preached the gospel. Col 1:6

What a shame and reproach is this to those amongst us, who have heard the gospel preached all their days, yet never did believe or obey the gospel!

Observe, 3. A double encomium which the apostle gives the gospel by which these Gentile Ephesians were converted; he calls it,

l. The word of truth; that is, a word of the most eminent and excellent truth. There is no truth that ever God swore to but the truth of the gospel. The law is truth as well as the gospel, but the law was made without an oath; had it been made with an oath, it had never been recalled; the gospel is sealed with an oath, and therefore shall never be reversed.

2. He calls it the gospel of salvation, and the gospel of their (the Ephesians') salvation. It is called a gospel of salvation, because the matter of it is salvation, because the offer of it is salvation, and it declares the only way and means by which lost sinners may obtain salvation. And the gospel of their salvation, because God had by his Holy Spirit made the preaching of this gospel effectual for their conversion and salvation.

Observe, 4. The privilege which the Ephesian Gentiles obtained, after they had by faith consented to this gospel of salvation; and that was their sealing: After ye believed, ye were sealed with that Holy Spirit of promise.

Where note, That the privilege of sealing always follows the duty of believing, never goes before it. Sealing doth imply that precious and excellent esteem which they have with God. Nothing but what is precious is sealed by us. Who seals up dung and pebbles in a bag? Believers are God's jewels, his treasure, therefore sealed. Sealing also is for safety and security, for discrimination, and for confirmation. The Holy Spirit, by sanctifying of us, doth discriminate and distinguish us from the rest of the world, doth secure and preserve us from the fatal danger of a ruinous apostasy, and doth also confirm our hopes of the glorious inheritance.

Observe, 5. That the Holy Spirit is given to believers in the nature of an earnest; sanctifying grace, wrought in the heart here, is a sure earnest of glory hereafter; which is the earnest of our inheritance. An earnest binds the bargain, and is a part of the bargain, if it be but a shilling given as an earnest, it secures a contract for a thousand pounds. Believers are to consider and look upon grace, not barely as grace but as an earnest of glory.

O, be thankful to God for his sanctifying Spirit, not only as subduing thy corruptions, but as a pledge and earnest of a glorious inheritance. It is a great comfort to find grace in the soul, as sanctifying, as quickening, and renewing; but a greater matter of rejoicing to find it also there as witnessing, as sealing and confirming, as a part of our inheritance in glory, and as a pledge and earnest of the whole.

Observe, 6. That the Holy Spirit of God is God. To sanctify, to seal, to confirm our hearts, are divine operations: he that doth these, must be a divine Person. True; how the Spirit of God is God, and how he proceedeth from the Father and Son, cannot be comprehended by our reason and shallow understandings. No wonder that the doctrine of the Trinity is inexplicible, seeing the nature of God is incomprehensible; our faith, then, must assent to what our reason cannot comprehend, otherwise we can never be Christians.

Observe lastly, That heaven is here called a possession, and a purchased possession, that is, by the blood of Christ. A king's ransom we account a vast sum; O, what will our ransom by the blood of the Son of God come to! Grace is purchased, and glory is purchased, both by the blood of Christ. Lord! what will that glory come to! In eternity we shall admire it, but never fully comprehend it.

Observe here, 1. The special duties which St. Paul performed on the behalf of these Ephesians: he gave thanks for them, he prayed for them, and both without ceasing. I cease not to give thanks for you, making mention of you in my prayers.

Where note, How enlarged St. Paul's heart was in thankfulness to God for the salvation of others, as well as unwearied in his endeavours in order to their salvation. This will be one great exercise of our grace in heaven; namely, thankfulness to God for the salvation of others, as well as our own; and, verily, it ought to be a mighty argument to move the heart of any one to work out his own salvation, when he sees another, be it his minister, his parent, his master, or his neighbour, so solicitous for it, and taking such care of it.

Note farther, That the duties of prayer and praise, of supplication and thanksgiving, ought to accompany one another: We are never to pray for fresh mercies, either for ourselves or others, without giving thanks to God for former mercies. Besides, there is no such effectual way of begging, as thanksgiving; he that is spiritually thankful for what he has received, engages God to confer upon him the mercies which he wanteth.

Add to this, that holy thankfulness is an evidence of true grace in us. Need and want will make us beggars, but grace only thanksgivers.

Observe, 2. The occasion of St. Paul's prayers and praises on the Ephesians' behalf; namely, his having heard,

1. of their faith in Christ; 2. of their love to all saints.

Where note, How he joins faith and love together, as the two most eminent graces, and as the two great evangelical commandments, faith in Christ, and love to saints.

But how comes he not to make mention of their love to God?

Ans. Because love to God is supposed and necessarily included in our love to saints as saints, for he that loves them that are begotten, much more loves him that begetteth; he that loves the child for the father's sake, loves the father much more for his own sake.

Note farther, it is love to saints, as saints, and to all saints without exception, that is the evidence of true faith; poor saints as well as rich, weak saints as well as gifted. There are froward and fretful saints, passionate and peevish Christians, who have many infirmities, great infirmities cleaving to them though disallowed by them; yet these professing Christians are loved and to be loved by us, even as a brother loveth all his brothers, for his father's sake that begat them all, though one be little, another lame, a third crooked, a fourth sickly.

Lord! how far are the professors of this day from the practice of this duty! How doth a little difference in judgment occasion a great deal of judging and rash censuring one another: Christ hath received us; why should we reject one another? One heaven will hold us all hereafter; why should not one communion hold us here? Verily, if children quarrel and fall out with one another at a full table, there is an enemy at their back that will quickly take away the voider: if our hearts be not turned suddenly to one another, Almighty God will certainly come and smite the earth with a curse.

These words give us a short, but very comprehensive, account of that affectionate prayer which St. Paul put up to God on the behalf of these Ephesians, newly converted to Christianity; in which observe,

1. The person whom he prays unto, God, under a very endearing title, for the strengthening of his faith; he styles him, not as the Old-Testament saints, the God of Abraham, Isaac, and Jacob, but in the language of the New Testament, The God of our Lord Jesus Christ, the Father of Glory. The God of our Lord Jesus Christ, as he is Man and Mediator, commissioned of him, and sent by him; and the Father of Glory, as being in himself infinitely glorious; to whom all glory is and ought to be ascribed, and from whom alone it is communicated.

Learn hence, That as all our prayers and requests are and ought to be directed unto God only, so in order to our having access to God with assurance in prayer, it is our duty to apply to him as a Father, as a Father in Christ, as a Father in Christ to us, and under this notion and apprehension to strengthen our faith for the obtaining of what we ask in prayer; May the God of our Lord Jesus Christ, the Father of glory, give unto you, &c.

Observe, 2. The great and comprehensive blessing prayed for; namely, divine illumination and spiritual knowledge; that is, a farther increase of that wisdom and saving knowledge of divine mysteries, whereof the Spirit of God is the author.

Learn hence, That as spiritual wisdom, or the saving knowledge of divine mysteries, is necessary to a Christian; so those who have a good measure of this grace already received, ought not to sit down satisfied with it, but aspire after farther measures and degrees of it; spiritual knowledge is as necessary for increasing grace, as it is for working grace in the soul.

Observe, 3. The title here given to the Holy Spirit of God; he is styled the Spirit of wisdom and revelation; he being the author of all that knowledge in the mysteries of religion which we attain unto, and it being his proper work and office to reveal unto us the will of God for our salvation.

Learn hence, 1. That believers themselves, who are divinely enlightened by the Holy Spirit of God, have yet need of farther measures, and fuller degrees, of spiritual wisdom.

Learn 2.That the way to obtain this fuller measure of divine wisdom and spiritual illumination, is to be earnest with God in prayer for his Holy Spirit. So the apostle here.

Our apostle proceeds in this verse, and to the end of the chapter, in a very affectionate and fervent prayer, on the behalf of the Ephesians; namely, that the blessed Spirit of God, the author of all divine illumination, would farther open the eyes of their understanding, formerly shut up in heathenish blindness and darkness, that so they might know,

1. What is the hope of his calling; that is, what high and glorious hopes he had called them unto: for hope here is taken for the object of hope, or the great and good things hoped for: and it is said to be the hope of their calling, because, at their conversion from heathenism to Christianity, they were entitled to, and called to the expection of, these great and good things, which were the object of hope.

Where note, The Ephesians' deplorable state before conversion, they were without hope; and the happy exchange of their condition by embracing Christianity, they were begotten to a lively hope of glorious things, which before they were wholly ignorant of, and strangers to. As a sinner's misery lies not in what feels, but what he fears; so a Christian's happiness consists not in what he has in hand, but what he has in hope: May you know what is the hope of his calling.

The second blessing which he prays for on their behalf, is, that they may know what is the riches of the glory of his inheritance in the saints; that is, say some, What an exceeding glorious thing it is to be a Christian! What an exceeding glory redounds to God, by his people, which are his inheritance! say others. But most understand the words as a description of heaven, which is here called an inheritance, a rich inheritance, a glorious inheritance, in or among the saints; that is the saints in heaven, who hold that in possession which the saints on earth have in hope and expectation.

Learn hence, That heaven is the saints' inheritance. An inheritance is an estate that belongs to children, to all such, and none but such. It is an undeserved possession, and it is a sure and certain possession.

Here note, That Almighty God is said in scripture to make heaven as sure to his saints, by all sorts of ways, as a man can make an inheritance sure to his child. It is theirs by promise, it is theirs by purchase, it is theirs by gift, it is theirs by bequest; it is given by will to them, I appoint by will unto you a kingdom. Luke 22:29

Can any thing be surer, or more ways made secure to any person, than this inheritance of heaven is to the holy servants of God? But, farther, the apostle calls it the riches of the glory of his inheritance; that is, a very rich and exceedingly glorious inheritance: such abundant riches and transcendant glory are found in it, as overwhelm the mind of man that here enters upon the close contemplation of it.

Heaven will appear to be a glorious inheritance, if we consider the glory of the place, the glory of the company, the glory of the employment, and the glory that will be then and there upon our souls and bodies. Lord, make us meet for this glorious inheritance of thy saints in light!

The next particular which the aposstle prays for, on behalf of the converted Ephesians, is this, that they might know or sensibly apprehend, the greatness of that divine power which God had exerted; first, in their conversion; next, in carrying on that work step by step, in spite of all opposition: then, in giving them the extraordinary gifts of his Spirit, as miracles, tongues, and prophecy; also, the sanctifying graces of the Spirit, as knowledge, faith, hope, love, joy, and patience, to inable them to go on in suffering for Christ to the uttermost; and lastly, that they might know the exceeding greatness of that power which God will farther exert towards them as believers, in raising up their dead bodies, to enter upon that glorious inheritance which God by promise insured to them; which power, he assures them, would bear some likeness to, and correspondence with that omnipotent power which God put forth, in raising Christ from the dead and advancing him to the heavenly glory, where he is Lord of all.

Observe here, What an heap of words our apostle makes use of, to set forth the power of God in the soul's conversion from the power of sin, and in the body's ressurrection from the power of the grave: he calls it "power, the power of God, the greatness of his power, and the exceeding greatness of his mighty power, and the power which raised up Christ from the dead."

Lord! what a glorious power was that which opened our Redeemer's grave, when he lay in the heart of the earth, with a mighty stone rolled upon his sepulchre! May the same Almighty Power break as under all those bars of unbelief, which keep our souls under the power and dominion of sin now, and at the great day break in pieces the bars of death and the grave, that it may be altogether impossible for us any longer to be holden by them: for towards thy saints, and in order to their salvation, thou dost engage the uttermost of thine attributes, the uttermost of thy love, and the exceeding greatness of thy power!

Our apostle, in these words, discovers to us Christ's exaltation, or that glory and dignity which, after his resurrection and ascension, the Father put upon him as God-man, or Mediator; far surpassing the glory of all created beings. Now this is represented to us by the notion, and under the metaphor, of Christ's sitting at God's right hand.

This imports, 1. Fulness of rest and pleasure, that he quietly, securely, and everlastingly, possesses all that happiness and satisfaction in heaven, which God himself is possessed of, and delighted with, far above all the pleasures and delightful satisfactions which all the glorified saints and glorious angels do or can possibly enjoy.

2. It implies a fulness of honour and glory, of dignity and respect. When Solomon set Bathsheba at his right hand, it was in token of honour and respect to her. Heb 2:9 we see Jesus to be crowned with glory and honour, sitting down at the right hand of the majesty on high.

3. Christ's sitting at God's right hand, imports his having all rule, dominion, and power, put into his hand, to govern all things both in heaven and on earth.

4. It imports and implies ability to execute that power; all those royal glorious endowments which God filled the human nature of Christ with, to make him fit to be the supreme head of his church, and the great and wise governor of the world; all this doth God's setting Christ at his own right hand import and imply.

The apostle expresses more plainly what he has said in the former verse figuratively; God hath exalted Christ far above all principalities and powers, might and dominion, and every name that is named; and hath put all things under his feet.

Where note,

1. The eminency,

2. The universality, of our Lord's exaltation.

Its eminency appears in the height of his exaltation; he is not only above, but far above, all principalities, and powers, and might, and dominion; and in the lowness of the subjection of all things to him, having put all things under his feet. And the universality of Christ's exaltation appears, by instancing in principalities and powers, might and dominion; under which he comprehends all things that are excellent in heaven and earth, angels and men, & c. all creatures whatsoever being placed in a degree of inferiority beneath him, and in the lowest state of subjection under him.

Whence we learn, 1. That the human nature of Christ, and his glorified body, by virtue of that unspeakable union between the two natures of Christ, his Godhead and manhood, is so highly dignified and exalted in heaven, that all the glory of heaven and earth, of kings and emperors, of sun, moon, and stars, of the souls of just men made perfect, yea, and of the spotless, glorious angels themselves, is nothing to it, nor may be compared with it. Christ now sits in heaven, in our glorified humanity united to his glorious deity; that body which hung on an ignominious cross in blood and gore, now shines brighter than ten thousand suns in the kingdom of his Father. All this honour and homage, glory and praise, dominion and power, is due to our Lord and Redeemer, as the reward of his sufferings; God hath set him at his own right hand, far above all principalities and powers.

Learn, 2. That although the mediatorial kingdom of Christ shall cease at the last day, (and be delivered up by Christ unto his Father,) as to the way wherein he now administers it, by ruling in the midst of his enemies, whom he shall then have finally subdued and destroyed: yet his natural kingdom, as God, shall never cease, but continue in the world to come, without end.

Those words here, not only in this world, but in the world to come, do show the duration of Christ's kingly government, and that he is king for ever and ever, that his kingdom is an everlasting kingdom, and his dominion endureth through eternal ages.

St. Paul having spoken of Christ's sovereignty in general, over all created beings, both in heaven and in earth, in the foregoing verses, doth in the words before us declare, that as he is an head of dominion and authority to the whole creation in general, so he is an head of influence to his church in particular.

Note, Christ was given by the Father to be the church's head. Now, this metaphor of an head implies several things; as,

1. Eminency above the church; as the head is above the members.

2. Authority over the church: the head governs all the members.

3. Oneness of nature betwixt him and his church to see an head of one nature, and members of another, is monstrous.

4. It implies a strict, intimate,and close union betwixt him and his church, as betwixt head and members; which union as to the members of the visible church, is a political union; but as to the invisible members, (real believers,) the union betwixt Christ and them is mystical, spiritual, supernatural, and indissoluble.

Lastly, this metaphor of an head, given here to Christ, implies a communication of influences from himself unto all his members; an influence of common gifts to the visible members of his body, and an influence of spiritual life and motion to the invisible members, true believers.

Indeed, Christ is the head of angels as well as saints, but in different respects; to angels, he is an head of dominion and government, an head of authority and superiority; but to his church, he is an head of dominion and direction also; not only an head of authority, but an head of vital influence too. The angels are Christ's honourable subjects, but saints are the mystical members of his body, the former are as then nobles in his kingdom, that attend upon his person, but the latter are the endeared spouse that lies in his bosom.

O glorious dignity of the meanest believer above the highest angel! For as the nobles in a prince's court think it a preferment and honour to wait upon his queen, so the glorious angels account it no dishonour to them to serve and administer to the saints, to which honourable office they are appointed, Heb 1:14 namely, to be ministering, or servicible spirits, for the good of them that are the heirs of salvation. As the chiefest servants disdain not to serve the heir, so the angels delight to serve the saints.

Observe, 2. As the character here given of Christ, The head of his church; so the honourable title put upon the church, she is his body: The head over all the church, which is his body; not his natural, but his mystical body.

This implies, 1. The church's union with Christ, and her relation to him.

2. The church's receiving influences from him, life, motion, and strength; all which the members of the body receive by virtue of union with their head.

3. It implies the duty of subjection and obedience due from the church to Christ, as from the members to the head.

4. It implies the union and order among the members themselves: that as all the members of the natural body sympathize with, and are subservient to, each other; so should all the members of the church, Christ's mystical body, employ their gifts, and improve their functions and offices, for the general good of the whole, and the mutual benefit and advantage of each other, as becomes the body of Christ, and members in particular.

But especially the church is said here to be the body of Christ, and He her head;

1. With respect to a communication of influences: Christ our head is our fountain of life; our head is our heart also, out of it are the issues of life: from him we live, by him we move, and our spiritual being is derived from him, strengthened and sustained by him; the whole church receives spiritual life, motion, and strength from Christ, as the body doth from the animating and enlivening soul.

2. Christ is called here the head of the church his body, with respect to a complication of interest, as well as a communication of influences. As the head and the body, as the husband and the wife, so Christ and his church are mutually concerned for each other: they stand and fall, live and die, together; whatsoever he has is theirs; they have nothing but through him, they have all things in him, and by him; his God is their God, his Father is their Father; his blood, his bowels, his merit, his Spirit, his life, his death, is theirs; and as all that he has is his church's, so all that he did is for his church, called here his body. He obeyed as his church's head; he died as her head; and hath in his church's name taken possession of heaven, as a purchased inheritance for her. How fitly then may Christ be called the head of the church, and the church be called the body of Christ?

Observe, 3. How Christ came to be the head of his church: God the Father gave him this authority, ver. 22, And gave him to be head over all things to the church; that dignity and superiority, that dominion and power, which Christ has over his church, is given to him by God the Father; none else was fit for it but himself: and although it was given him, what bold presumption is it, and will it be, in any person upon earth to assume any power over, or to exercise any office in, the church, when never called to it, nor authorized by Christ to undertake it!

We may demand of such confident undertakers, as the Pharisees demanded of the holy and humble Jesus, By what authority dost thou do these things? and who gave thee this authority?

Observe, 4. The high honour which is put upon the church by being Christ's body; by this she becomes Christ's fulness: The church which is his body, the fulness of him.

Yet note, The church is not the fulness of Christ personal, but of Christ mystical; not of his natural, but mystical, body: every saint, and every degree of grace in a saint, is part of Christ's fulness. The work of the ministry then is the best and noblest work in the world, because it is an adding to the fulness of Christ. God had but one Son in the world; and he made him a minister.

And if increasing the number of converts, and adding to persons' growth in grace, be an addition to Christ's fulness, then how glorious a sight will the great day afford when Christ shall have all his fulness; when there shall not be one saint wanting; nor one degree of grace in any saint wanting; when head and members shall be both full, full of grace, full of joy, full of glory: when Christ shall be fully glorified in his saints, and they everlastingly filled with the fulness of him that filleth all in all?

Observe, 5. The glorious title here given to our Lord Jesus Christ, as head of his church. He filleth all in all; he filleth all persons, both angels and men; he filleth all places, heaven with glory, earth with grace, hell with horror; he filleth all ordinances, prayer with prevalency, preaching with efficacy, & c. he filleth all relations, fathers with paternal affections, mothers with maternal bowels; he fills all conditions, riches with thankfulness, poverty with contentment.

THE SALUTATION, VS. 1. 2.—THANKSGIVING FOR THE BLESSINGS OF REDEMPTION, VS. 3-14.—PRAYER THAT THE EPHESIANS MIGHT INCREASE IN THE KNOWLEDGE AND EXPERIENCE OF THOSE BLESSINGS, VS. 15-21.

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: 2. grace be to you, and peace from God our Father, and from the Lord Jesus Christ.

V. 1. An apostle of Jesus Christ.—The word apostle is used in three senses in the New Testament. 1. In its primary sense of messenger, John 13, 16 (the messenger), he that is sent is not greater than he that sent him. Phil. 2, 25, your messenger. 2 Cor. 8, 23, messengers of the churches. Ἀπόστολος ἐκκλησιῶν; τουτέστιν, says Chrysostom, ὑπὸ ἐκκλησιῶν πεμφθέντες. Theophylact adds καὶ χειροτονηθέντες. 2. In the sense of missionaries, men sent by the church to preach the Gospel.—In this sense Paul and Barnabas are called apostles, Acts 14, 4. 14; and probably Andronicus and Junias, Rom. 16, 7. 3. In the sense of plenipotentiaries of Christ; men whom he personally selected and sent forth invested with full authority to teach and rule in his name. In this sense it is always used when "the apostles," "the twelve," or "the apostles of the Lord," are spoken of as a well-known, definite class. They were appointed as witnesses of Christ’s miracles, doctrines, resurrection; and therefore it was necessary that they should not only have seen him after his resurrection, but that their knowledge of the Gospel should be immediately from Christ, John 15, 26. Acts 1, 22. 2, 32. 3, 15. 13, 31. 26, 16. 1 Cor. 9, 1. Gal. 1, 12. They were not confined to any one field but had a general jurisdiction over the churches, as is manifest from their epistles.—To qualify them for this office of authoritatively teaching, organizing, and governing the church, they were rendered infallible by the inspiration of the Holy Ghost, and their divine mission was confirmed by miraculous powers.—Their authority therefore rested first on their commission, and secondly on their inspiration. Hence it is evident that none can have the authority of an apostle who has not apostolic gifts. In this respect Romanists are consistent, for they claim infallibility for those whom they regard as the official successors of the apostles. They are, however, inconsistent with their own theory, and at variance with the Scripture, in making this infallibility the prerogative of the prelates in their collective capacity, instead of claiming it for each individual bishop.

Διὰ θελήματος Θεοῦ, by the will of God. There are two ideas included in this phrase. 1. That the apostleship was a gift, or grace from God, Rom. 1, 5. Eph. 3, 7. 8. 2. That the commission or authority of the apostles was immediately from God. Paul in Gal. 1, 1, as well as in other passages, asserts that apostleship was neither derived from men nor conveyed through the instrumentality of men, but conferred directly by God through Christ.

To the saints which are at Ephesus. The Israelites, under the old dispensation, were called saints, because separated from other nations and consecrated to God. In the New Testament the word is applied to believers, not merely as externally consecrated, but as reconciled to God and inwardly purified. The word ἁγιάζειν signifies to cleanse, either from guilt by a propitiatory sacrifice, as in Heb. 2, 11. 10, 10. 14, or from inward pollution, and also to consecrate. Hence the ἅγιοι, saints, are those who are cleansed by the blood of Christ, and by the renewing of the Holy Ghost, and thus separated from the world and consecrated to God. On the words, which are at Ephesus, see the Introduction.

And to the faithful in Christ Jesus. The word πιστός, faithful, may mean preserving faith, worthy of faith, or exercising faith. In the last sense, which is its meaning here, it is equivalent to believing. The faithful, therefore, are believers. In Christ, belongs equally to the two preceding clauses: τοῖς ἁγίοις—καιὶ πιστοῖς ἐν Χριστῷ, ‘To the saints and faithful who are in Christ Jesus.’ Those whom he calls saints he also calls faithful; Ergo, says Calvin, nemo fidelis, nisi qui etiam sanctus: et nemo rursum sanctus, nisi qui fidelis. No one is a believer who is not holy; and no one is holy who is not a believer.

V. 2. Contains the usual apostolic benediction. Paul prays that grace and peace may be granted to his readers. Grace is unmerited favour; and the grace or favour of God is the source of all good. Peace, according to the usage of the corresponding Hebrew word, means well-being in general. It comprehends all blessings flowing from the goodness of God. The apostle prays to Christ, and seeks from him blessings which God only can bestow. Christ therefore was to him the object of habitual worship. He lived in communion with Christ as a divine person, the ground of his confidence and the source of all good.

God is our Father: 1. As He is the author of our being; 2. As we were formed in his likeness. He as a spirit is the Father of spirits. 3. As we are born again by his Spirit and adopted into his family. It is in reference to the last-mentioned relationship that the expression is. almost always used in the New Testament. Those who are the children of God are such by regeneration and adoption.

Jesus Christ is our supreme and absolute Lord and proprietor. The word κύριος is indeed used in Scripture in the sense of master, and as a mere honorary title as in English Master or Sir. But, on the other hand, it is the translation of Adonai, supreme Lord, an incommunicable name of God, and the substitute for Jehovah, a name the Jews would not pronounce. It is in this sense that Christ is, The Lord, The Lord of Lords, The Lord God; Lord in that sense in which God alone can be Lord—having a dominion of which divine perfection is the only adequate or possible foundation. This is the reason why no one can call him Lord, but by the Holy Ghost, 1 Cor. 12, 3. It is a confession which implies the apprehension of the glory of God as it shines in Him. It is an acknowledgment that he is God manifested in the flesh. Blessed are all they who make this acknowledgment with sincerity; for flesh and blood cannot reveal the truth therein confessed, but the Father who is in heaven.

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: 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: 5. having predestinated us; unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6. to the praise of the glory of his grace, wherein he hath made us accepted in the, beloved. 7. In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8. wherein he hath abounded towards us in all wisdom and prudence; 9. having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself; 10. that in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; 11. even in him: 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; 12. that we should be to the praise of his glory, who first trusted in Christ. 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, 14. which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

The apostle blesses God for the spiritual gifts bestowed upon his people, v. 3. Of these the first in order and the source of all the others, is election, v. 4. This election is, 1st. Of individuals. 2d. In Christ; 3d. It is from eternity. 4th. It is to holiness, and to the dignity of sons of God. 5th. It is founded on the sovereign pleasure of God, vs. 4. 5. 6th. Its final object is the glory of God, or the manifestation of his grace, v. 6.

The second blessing here mentioned is actual redemption through the blood of Christ; the free remission of sins according to the riches of his grace, vs. 7. 8.

The third blessing is the revelation of the divine purpose in relation to the economy of redemption; which has for its object the reduction of all things to a harmonious whole under Jesus Christ, vs. 9. 10.

Through this Redeemer, the Jewish Christians who had long looked for the Messiah are, agreeably to the divine purpose, made the heirs of God, vs. 11. 12. The Gentile converts are partakers of the same inheritance; because, having believed in Christ, they are assured of their redemption by the possession of the Holy Spirit, the pledge of the inheritance until its actual and complete enjoyment, vs. 13. 14.

V. 3. Εὐλογητὸς ὁ Θεὸς;, Blessed be God. The word εὐλογεῖν, like its English equivalent, to bless, signifies to praise, as when we bless God; to pray for blessings, as when we bless others; and to bestow blessings, as when God blesses us. Blessed be God who hath blessed us, is then the expression of thanksgiving and praise to God on account of those peculiar benefits which we receive from him through Christ.

God is here designated as the God and Father of our Lord Jesus Christ. That is, he is at once God and Father, sustaining both these relations to Christ. Our Saviour used a similar form of expression, when he said, ‘I ascend unto my Father and your Father; and to my God and your God.’ John 20, 17. The God in whom the Israelites trusted was the God of Abraham, Isaac, and Jacob; their covenant God. This designation served to remind the ancient people of God of his promise to their fathers, and of their peculiar consequent relationship to him. The God in whom we are called upon to trust, and to whom we are to look as the source of all good, is not the absolute Jehovah, nor the God who stood in a special relation to the Israelites; but the God of redemption; the God whom the Lord Jesus revealed, whose will he came to accomplish, and who was his Father. It is this relationship which is the ground of our confidence. It is because God has sent the Lord Jesus into the world, because He spared not his own Son, that he is our God and Father, or that we have access to him as such.

It is this reconciled God, the God of the covenant of grace, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ, who hath blessed us with all spiritual blessings. The past tense, hath blessed, is used because the apostle contemplates his readers as actually redeemed, and in present possession of the unspeakable blessings which Christ has procured. These blessings are spiritual not merely because they pertain to the soul, but because derived from the Holy Spirit, whose presence and influence are the great blessing purchased by Christ.

"In heavenly places." The words ἐν τοῖς ἐπουρανίοις may be rendered either in or with heavenly things, or in heavenly places, i. e. in heaven. If the former method be adopted the sense is, ‘Hath blessed us with all spiritual blessings, i. e. with heavenly things.’ The words however occur five times in this epistle and always elsewhere in a local sense. See v. 20. 2, 6. 3, 10. 6, 12, which therefore should be preferred here. They are to be connected with the immediately preceding word, ‘Blessings in heaven.’ The meaning is that these blessings pertain to that heavenly state into which the believer is introduced. Here on earth he is, as the apostle says, in ch. 2, 6, ‘in heavenly places.’ He is a citizen of heaven, Phil. 3, 10. The word heaven, in Scripture, is not confined in its application to the place or state of future blessedness, but sometimes is nearly equivalent to ‘kingdom of heaven.’ The old writers, therefore, were accustomed to distinguish between the coelum gloriae, the heaven of glory; coelum naturae, the visible heavens, and coelum gratiae, the heaven of grace here on earth. These blessings connected with this heavenly state, are conferred upon believers in Christ. It is as they are in him, and in virtue of that union that they are partakers of these benefits.

V. 4. All these blessings have their source in the electing love of God. πυλεγήσας—καθὼς ἐξελέξατο ἡμᾶς, he blessed us—because he chose us. Καθὼς, according as, or, inasmuch as, because, see John 17, 2. Rom. 1, 28. 1 Cor. 1, 6. Election is the cause or source of all subsequent benefits.

He hath chosen us. By us is not meant the apostle alone, because there is nothing in the context to indicate or justify this restriction. The blessings consequent on the election here spoken of, are in no sense peculiar to the apostle. Neither does the word refer to any external community or society as such. It is not us Ephesians, as Ephesians, nor us Corinthians, nor us Romans, as formerly the Jews were chosen by a national election. But it is us believers, scattered here and there. It is those who are the actual recipients of the blessings spoken of, viz. holiness, sonship, remission of sins, and eternal life.

We are said to be chosen in Him; an expression which is variously explained. Some refer the pronoun to God, ‘chosen us in himself;’ which is contrary not only to the context but to the signification of the words ἐν αὐτῷ, which is the received text. Others say the meaning is, ‘He hath chosen us because we are in him.’ The foresight of our faith or union with Christ, being the ground of this election. This however cannot be admitted. 1. Because faith, or a living union with Christ, is the very blessing to which we are chosen. 2. Because it introduces into the passage more than the words express. 3. Because in this immediate connection, as well as elsewhere, the ground of this election is declared to be the good pleasure of God.—A third interpretation also supposes an ellipsis. The full expression would be: εἰς τὸ εἶναι ἡμᾶς ἐν αὐτῷ, Chosen us to be in Him; in ipso, videlicet adoptandos, as Beza explains it. The objection to this is that it introduces more than the words contain, and that the end to which we are chosen is expressed in the following clause, εἶναι ἡμᾶς ἁγίους. It is best therefore to take the words as they stand, and to inquire in what sense our election is in Christ. The purpose of election is very comprehensive. It is the purpose of God to bring his people to holiness, sonship, and eternal glory. He never intended to do this irrespective of Christ. On the contrary it was his purpose, as revealed in Scripture, to bring his people to these exalted privileges through a Redeemer. It was in Christ as their head and representative they were chosen to holiness and eternal life, and therefore in virtue of what he was to do in their behalf. There is a federal union with Christ which is antecedent to all actual union, and is the source of it. God gave a people to his Son in the covenant of redemption. Those included in that covenant, and because they are included in it—in other words, because they are in Christ as their head and representative—receive in time the gift of the Holy Spirit and all other benefits of redemption. Their voluntary union with Christ by faith, is not the ground of their federal union, but, on the contrary, their federal union is the ground of their voluntary union. It is, therefore, in Christ, i. e. as united to him in the covenant of redemption, that the people of God are elected to eternal life and to all the blessings therewith connected. Much in the same sense the Israelites are said to have been chosen in Abraham. Their relation to Abraham and God’s covenant with him, were the ground and reason of all the peculiar blessings they enjoyed. So our covenant union with Christ is the ground of all the benefits which we as the people of God possess or hope for. We were chosen in Christ, as the Jews were chosen in Abraham. The same truth is expressed in 3, 11, where it is said that the carrying out or application of the plan of redemption is "according to the eternal purpose which He purposed in Christ Jesus our Lord." God purposed to save men in Christ, He elected them in him to salvation.

Again, this election is from eternity. He chose us πρὸ καταβολῆς κόσμου, before the foundation of the world. Comp. 2 Thess. 2, 13. Matt. 25, 34. As our idea of time arises from the perception of motion or consciousness of succession, the natural expression for eternity is’ before time,’ before the existence of creatures who exist in time. Hence what has been from eternity is said in Scriptures to have been before the world was, John 17, 24. 1 Pet. 1, 20; or before the ages, 1 Cor. 2, 7. 2 Tim. 1, 9. "The grace given us in Christ Jesus πρὸ χρόνων αἰωνίων, before the world began."—There seem to be two things intended by this reference to the eternity of the divine purpose. The one is, to represent God as doing every thing in time according to a preconceived plan; or as working all things after the counsel of his own will. From eternity the whole scheme of redemption with all its details and in all its results lay matured in the divine mind. Hence every thing is certain. There is no possibility either of failure or of any change of purpose. The eternity of God’s purpose is, therefore, a strong ground of confidence and comfort. The other is, to express the sovereignty of the divine purpose. The grace was given to us before we existed, before the world began, and of course before we had done any good or evil. It was, therefore, not for works of righteousness which we have done, but according to his mercy he saved us. If the one aspect of the truth that God chose us before the foundation of the world, is adapted to produce confidence; the other aspect is no less adapted to produce humility.

This election is to holiness. We are chosen εἶναι ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ, to be holy and without blame before him. These words admit of two interpretations. They may be understood to refer to our justification, or to our sanctification. They express either that freedom from guilt and blame in the sight of God, which is the proximate effect of the death of Christ; or that subjective purification of the soul which is its indirect, but certain effect produced by the Holy Spirit which his death secures for his people. The words admit of either interpretation; because ἁγιάζειν, as remarked above on v. 1, often means to cleanse from guilt, to atone for; and ἅγιος means clean from guilt, atoned for; and ἄμωμος may mean free from any ground of blame; unsträflich (not deserving of punishment), as Luther renders it. In favour of this interpretation it is urged, first, that it is unscriptural as well as contrary to experience, to make perfect purity and freedom from all blemish, the end of election. There is little force in this argument, because the end of election is not fully attained in this life. It might as well be said that the υἱοθεσία (the adoption of sons), to which in v. 5 we are said to be predestinated, includes nothing more than what is experienced in this world. Besides, in 5, 27, it is said, Christ gave lhimself for the cnhurch,’ That he might present it to himself a glorious church, not having spot or wrinkle, or ally such thing, but (ἵνα ᾖ ἁγία καὶ ἄμωμος) that it should be holy and without blemish." This certainly is descriptive of a degree of inward purity not attained by the church militant. Comp. Col. 1, 22. Secondly, it is urged that the whole context treats of the effect of the ἱλαστήριον or propitiatory sacrifice of Christ, and therefore these words must be understood of justification, because sanctification is not the effect of a sacrifice. But the Scriptures often speak of the remote, as well as of the immediate end of Christ’s death. We are reconciled to God by the death of his Son in order that we should be holy. Propitiation is in order to holiness. Therefore, it is said, "He gave himself for us that he might redeem us from all iniquity, and purify us unto himself a people zealous of good works." Titus 2, 14. In many other passages sanctification is said to be the end for which Christ died. There is nothing in the context, therefore, which requires us to depart from the ordinary interpretation of this passage. If the words ἐν ἀγάπῃ (in love) are to be connected with the preceding clause, it is decisive as to its meaning ‘We are chosen to be holy and without blame in love.’ It is a state of moral excellence which consists in love. That is, it is no mere external consecration to God, as was the case with the Jews, nor any mere ceremonial freedom from blemish, to which we are elected. This is altogether the most natural connection of the words, from which no one would have thought of departing, had it not been assumed that the words "holy and without blame" refer to sacrificial purification. To connect ἐν ἀγάπῃ, with ἐξελέξατο, would give the sense, ‘Hath chosen us in love;’ but this the position of the words forbids. To connect them with προορίσας, which follows, would give the sense, ‘In love having predestinated us.’ But this also is unnatural; and besides, the word predestinated has its limitation or explanation in the following clause, "according to the good pleasure of his will.’ It would be tautological to say: ‘He hath predestinated us in love according to the good pleasure of his will." The majority of commentators, therefore, adopt the construction followed by our translators.

If election is to holiness as the apostle here teaches, it follows, first, that individuals, and not communities or nations, are the objects of election; secondly, that holiness in no form can be the ground of election. If men are chosen to be holy, they cannot be chosen because they are holy. And, thirdly, it follows that holiness is the only evidence of election. For one who lives in sin to claim to be elected unto holiness, is a contradiction.

V. 5. The apostle says, God hath chosen us to holiness, having predestinated us to sonship; that is, because he has thus predestinated us. Holiness, therefore, must be a necessary condition or prerequisite for the sonship here spoken of. Sonship in reference to God includes—1. Participation of his nature, or conformity to his image. 2. The enjoyment of his favour, or being the special objects of his love. 3. Heirship, or a participation of the glory and blessedness of God. Sometimes one and sometimes another of these ideas is the most prominent. In the present case it is the second and third. God having predestinated his people to the high dignity and glory of sons of God, elected them to holiness, without which that dignity could neither be possessed nor enjoyed. It is through Jesus Christ, that we are made the sons of God. As many as received him, to them gave he the power to become the sons of God. John 1, 12. For we are all the children of God by faith of Jesus Christ. Gal. 3, 26. Christ has purchased this dignity for his people. He died for them on condition that they should be the sons of God, restored to their Father’s family and reinstated in all the privileges of this divine relationship.

The words εἰς αὑτόν, to himself, in the clause, ‘Predestinated us to sonship by Jesus Christ to himself,’ are somewhat difficult. The text, in the first place, is uncertain. Some editors read εἰς αὑτόν, unto himself, and others εἰς αὐτόν, unto him. In either case, however, the reference is to God. They admit of three explanations. 1. They may limit or explain the word sonship. ‘Sonship unto himself,’ i. e. sons in relation to God. 2. They may express the design of this adoption. ‘Sonship for himself,’ i. e. for his benefit or glory. This assumes that εἰς is here equivalent to the dative. 3. They may be connected immediately with the words Jesus Christ. ‘Through Jesus Christ to himself,’ i. e. to be brought to him by Jesus Christ. The first is generally preferred, because it gives a good sense, and is consistent with the force of the preposition.

The ground of this predestination and of the election founded upon it, is expressed by the clause, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ, according to the good pleasure of his will. The word εὐδοκία means either benevolence, favour, as in Luke 2, 14; or good pleasure, free or sovereign purpose, as in Matt. 11, 26; and Luke 10, 21. Phil. 2, 13. The meaning therefore may be either: ‘according to his benevolent will,’ or ‘according to his sovereign will,’ i. e. his good pleasure. The latter is to be preferred. 1. Because it agrees better with the usage of the word in the N. T. In Matt. 11, 26, ὅτι οὕτως ἐγένετο εὐδοκία ἔμπροσθέν σου means, ‘Because thus it seemed good in thy sight.’ In Luke 10, 21, the same words occur in the same sense. In Phil. 2, 13, ὑπὲρ τῆς εὐδοκίας means, ‘Of good pleasure.’ 2. The words εὐδοκία τοῦ θελήματος naturally mean voluntas liberrima, beneplacitum, sovereign purpose; to make them mean benevolent will, is contrary to scriptural usage. 3. In this connection it is not the predestinated that are the objects of εὐδοκία, but the act of predestination itself. God chose to have that purpose. It seemed good to him. 4. The expressions, "purpose of his will," " counsel of his will," v. 11, are used interchangeably with that in the text, and determine its meaning. 5. The analogy of Scripture is in favour of this interpretation, because the ground of election is always said to be the good pleasure of God.

V. 6. The final end of election is the glory of God. He has predestinated us to sonship, εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ, to the praise of the glory of his grace. That is, in order that in the exaltation and blessedness of his people, matter for celebrating his grace might be abundantly afforded. It is worthy of remark that here, as in 2, 7. 1 Cor. 1, 27-29, and elsewhere, the specific design of redemption and of the mode in which its blessings are dispensed, is declared to be the manifestation of the grace or unmerited favour of God. Nothing therefore can be more foreign to the nature of the Gospel than the doctrine of merit in any form. It is uncongenial with that great scheme of mercy whose principal design is to exhibit the grace of God.

It is to weaken the language of the apostle to make δόξης a mere qualification either of ἔπαινον (praise), or of χάριτος (grace). It is neither glorious praise, nor glorious grace, but to the praise of the glory of his grace. The glory of grace, is the divine excellence of that attribute manifested as an object of admiration. The glory of God is the manifested excellence of God, and the glory of any one of his attributes, is the manifestation of that attribute as an object of praise. The design of redemption, therefore, is to exhibit the grace of God in such a conspicuous manner as to fill all hearts with wonder and all lips with praise.

Wherein he hath made us accepted. The Text in this clause is uncertain. Some MSS. have ἐν ᾗς which is the common text; and others ἧς. Mill, Griesbach, Lachmann, Rückert adopt the latter; Knapp, Scholz, Harless, De Wette the former. If the genitive be preferred, ἧς is for ἥν, and the phrase χάριν χαριτοῦν would be analogous to others of frequent occurrence, as κλῆσιν καλεῖν, ἀγάπην ἀγαπᾶν. This clause admits of two interpretations. The word χαριτόω, agreeably to the analogy of words of the same formation, signifies to impart χάρις grace. The literal rendering therefore of the words ἐν ᾗ (χάριτι) ἐχαρίτωσεν ἡμᾶς would be, with which grace he has graced us, or conferred grace upon us. But as grace sometimes means a disposition and sometimes a gift, the sense may be either, ‘Wherein (i. e. in the exercise of which) he has been gracious towards us;’ or, ‘With which he has made us gracious or well pleasing.’ In the former case, grace refers to the goodness or unmerited favour of God exercised towards us; in the latter, to the sanctifying effect produced on us. It is the grace by which he has sanctified or rendered us gracious (in the subjective sense of that word) in his sight. The Greek and Romish interpreters prefer the latter interpretation; the great body of Protestant commentators the former. The reasons in favour of the former are, 1. The word grace in the context is used in the sense of kind disposition on the part of God, and not in the sense of a gift. 2. The verb in the only other case where it occurs in the New Testament, is used in the sense of showing favour. Luke 1, 28: "Hail, thou favoured one!" 3. The parallel passage and analogous expression 2, 4 is in favour of this interpretation. There it is said, "His great love wherewith he hath loved us," and here the same idea is expressed by saying, ‘His grace wherein he favoured us, or which he has exercised towards us.’ 4. The whole context demands this interpretation. The apostle is speaking of the love or grace of God as manifested in our redemption. He has predestinated us to the adoption of sons to the praise of the glory of his grace; which grace he has exercised towards us, in the remission of sins. The same idea is expressed 2, 7, where it is said, God hath quickened is, that in the ages to come he might show the exceeding riches of his grace in his kindness towards us, through Jesus Christ. "To make accepted," therefore, here means, to accept, to treat with favour; or rather, such is the meaning of the apostle’s language; gratia amplexus est, as the word is rendered by Bengel. To which agrees the explanation of Beza: gratis nos sibi acceptos effecit.

This grace is exercised towards us in the Beloved. In ourselves we are unworthy. All kindness towards us is of the nature of grace. Christ is the beloved for his own sake; and it is to us only as in him and for his sake that the grace of God is manifested. This is a truth which the apostle keeps constantly in view, 2, 5. 6. 7.

V. 7. In whom we have redemption. In whom, i. e. not in ourselves. We are not self-redeemed. Christ is our Redeemer. The word redemption, ἀπολύτρωσις, sometimes means deliverance in the general, without reference to the mode in which it is accomplished. When used of the work of Christ it is always to be understood in its strict sense, viz. deliverance by ransom; because this particular mode of redemption is always either expressed or implied. We are redeemed neither by power, nor truth, but by blood; that is, by the sacrificial death of the Lord Jesus. A sacrifice is a ransom, as to its effect. It delivers those for whom it is offered and accepted. The words διὰ τοῦ αἵματος αὐτοῦ, by his blood, are explanatory of the words in whom. In whom, i. e. by means of his blood. They serve to explain the method in which Christ redeems.

The redemption of which the apostle here speaks is not the inward deliverance from sin, but it is an outward work, viz. the forgiveness of sins, as the words τὴν ἄφεσιν τῶν παραπτωμάτων necessarily mean. It is true this is not the whole of redemption, but it is all the sacred writer here brings into view, because forgiveness is the immediate end of expiation. Though this clause is in apposition with the preceding, it is by no means coextensive with it. So in Rom. 8, 23, where believers are said to be waiting for the adoption, to wit, the redemption of the body, the two clauses are not coextensive in meaning. The redemption of the body does not exhaust the idea of adoption. Neither in this passage does the forgiveness of sin exhaust the idea of redemption. This passage is often quoted in controversy to prove that justification is merely pardon.

This redemption is not only gratuitous, but it is, in all its circumstances, an exhibition and therefore a proof of the riches of his grace. The word πλοῦτος riches in such connections is a favorite one with the apostle, who speaks of the riches of glory, the riches of wisdom, and the exceeding riches of grace It is the overflowing abundance of unmerited love. inexhaustible in God and freely accessible through Christ. There is, therefore, nothing incompatible between redemption, i. e. deliverance on the ground of a ransom (or a complete satisfaction to justice), and grace. The grace consists —1. In providing this satisfaction and in accepting it in behalf of sinners. 2. In accepting those who are entirely destitute of merit. 3. In bestowing this redemption and all its benefits without regard to the comparative goodness of men. It is not because one is wiser, better, or more noble than others, that he is made a partaker of this grace; but God chooses the foolish, the ignorant, and those who are of no account, that they who glory may glory only in the Lord.

V. 8. Wherein he hath abounded towards us, ἧς ἐπερίσσευσεν εἰς ἡμᾶς. As the word περισσεύω is both transitive and intransitive, the clause may be rendered as above, ἧς being for ᾗ; or, which he has caused to abound towards us, ἧς being for ἥν. The sense is the same; but as the attraction of the dative is very rare, the latter explanation is to be preferred. We are redeemed according to the riches of that grace, which God has so freely exercised towards us.

In all wisdom and prudence, ἐν πάσῃ σοφίᾳ καὶ φρονήσει. These words admit of a threefold connection and explanation. 1. They may be connected with the preceding verb and qualify the action of God therein expressed. God, in the exercise of wisdom and prudence, has abounded in grace towards us. 2. They may be connected with the following clause: ‘In all wisdom and prudence making known, &c.’ 3. They may be connected with the preceding relative pronoun. ‘Which (grace) in connection with, or together with, all wisdom and prudence he has caused to abound.’ That is, the grace manifested by God and received by us, is received in connection with the divine wisdom or knowledge of which the subsequent clause goes on to speak. This last explanation seems decidedly preferable because the terms here used, particularly the word φρόνησις prudence, is not in its ordinary sense properly referable to God. Cicero de Off. 1. 43. Prudentia enim, quam Graeci φρόνησιν dicunt, est rerum expetendarum fugiendarumque scientia. And because the sense afforded by the third mentioned interpretation is so appropriate to the context and so agreeable to other passages of Scripture. The apostle often celebrates the goodness of God in communicating to men the true wisdom; not the wisdom of this world, nor of the princes of this world, but the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world to our glory. See 1 Cor. 1, 17 to the end, and the whole second chapter of that epistle.—Similar modes of expression are common with the apostle. As here he speaks of grace being given (ἐν) in connection with wisdom, so in v. 17 he prays that the Ephesians may receive wisdom (ἐν) in connection with the knowledge of himself.

The wisdom then which the apostle says God has communicated to us, is the divine wisdom in the Gospel, the mystery of redemption, which had been hid for ages in God, but which he has now revealed to his holy apostles and prophets by the Spirit. See the glorious doxology for this revelation contained in Rom. 16, 25-27. Indeed this whole Epistle to the Ephesians is a thanksgiving to God for the communication of this mysterious wisdom. Mysterious, not so much in the sense of incomprehensible, as in that of undiscoverable by human reason, and a matter of divine revelation. With wisdom the apostle connects φρόνησις, which is here used much in the same sense as σύνεσις in Col. 1, 9, ‘That ye may be filled with the knowledge of his will in all wisdom and spiritual understanding.’ The verb φρονέω is used for any mental exercise or state whether of the understanding or of the feelings. In the New Testament it is commonly employed to express a state of the affections, or rather, of the whole soul, as in Mark 8, 33, "Thou savourest not the things which be of God." Rom. 8, 5, "To mind the things of the flesh." Col. 3, 2, "Set your affections on things above," &c. &c. Hence its derivative φρόνημα is used not only for thought, but more generally for a state of mind, what is in the mind or soul, including the affections as well as the understanding. Hence we have such expressions as φρόνημα τῆς σαρκός a carnal state of mind; and φρόνημα τοῦ πνεύματος a state of mind produced by the Spirit. The word φρόνησις is equally comprehensive. It is not confined to strictly intellectual exercises, but expresses also those of the affections. In other words, when used in reference to spiritual things, it includes all that is meant by spiritual discernment. It is the apprehension of the spiritual excellence of the things of God, and the answering affection towards them. It is not therefore a mere outward revelation of which the apostle here speaks. The wisdom and understanding which God has so abundantly communicated, includes both the objective revelation and the subjective apprehension of it. This is the third great blessing of which the context treats. The first is election; the second redemption; the third is this revelation both outward and inward. The first is the work of God, the everlasting Father; the second the work of tile Son; and the third the work of the Holy Spirit, who thus applies to believers the redemption purchased by Christ.

V. 9. God has caused this wisdom to abound, or has communicated it, having made known unto us the mystery of his will, γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ. In other words, by the revelation of the Gospel. The word μυστήριον, mystery, means a secret, something into which we must be initiated; something, which being undiscoverable by us, can be known only as it is revealed. In this sense the Gospel is a mystery; and any fact or truth, however simple in itself, in the New Testament sense of the word, is a mystery, if it lies beyond the reach of our powers. Comp. Rom. 16, 25. 1 Cor. 2, 7-10. Eph. 3, 9. Col. 1, 26. For the same reason any doctrine imperfectly revealed is a mystery. It remains in a measure secret. Thus in the fifth chapter of this epistle Paul calls the union of Christ and believers a great mystery; and in 1 Tim. 3, 16 he calls the manifestation of God in the flesh, the great mystery of godliness.

In the present case the mystery of his will means his secret purpose; that purpose of redemption, which having been hid for ages, he has now graciously revealed.

According to his good pleasure, κατὰ τὴν εὐδοκίαν αὐτοῦ, ἣν προέθετο ἐν αὐτῷ. There are three interpretations of this clause. The first is to make it qualify the word will. ‘His will which was according to his good pleasure;’ i. e. his kind and sovereign will. But this is forbidden by the absence of the connecting article in the Greek, and also by the following clause. The second interpretation connects this clause with the beginning of the verse, ‘Having, according to his good pleasure, made known the mystery of his will.’ The sense in this case is good, but this interpretation supposes the relative which, in the following clause, to refer to the mystery of his will, which its grammatical form in the Greek forbids. Which (ἣν) must refer to good pleasure (εὐδοκία). The third explanation, which alone seems consistent with the context, supposes εὐδοκία to mean here not benevolence, but kind intention, or, sovereign purpose. The sense then is: ‘Having made known the mystery of his will, according to his kind intention or purpose (viz. of redemption) which he had purposed in himself.’ Instead of in himself, many commentators read in him, referring to Christ. But this would introduce tautology into the passage. The apostle would then say: ‘Which he purposed in Christ, to bring together in Christ.’

V. 10. This verse is beset with difficulties. The general sense seems to be this: The purpose spoken of in the preceding verse had reference to the scheme of redemption; the design of which is to unite all the subjects of redemption, as one harmonious body, under Jesus Christ.

Εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι, κτλ. The first question relates to the connection with what precedes. This is indicated by the preposition εἰς, which does not here mean in, as though the sense were, He purposed in, or during, the dispensation, &c.; much less until; but as to, in reference to. The purpose which God has revealed relates to the economy here spoken of. The second question is, what is here the meaning of the word οἰκονομία? The word has two general senses in the New Testament. When used in reference to one in authority, it means plan, scheme, or economy. When spoken of one under authority, it means an office, stewardship, or administration of such office. In this latter sense Paul speaks of an οἰκονομία as having been committed unto him. As the business of a steward is to administer, or dispense, so the apostle was a steward of the mysteries of God. It was his office to dispense to others the truths which God had revealed to him. Many take the word in the latter sense here. The meaning would then be: ‘In reference to the administration of the fulness of times, i. e. the last times, or Messianic period; the times which yet remain.’ The former sense of the word however is much better suited to the context. The apostle is speaking of God’s purpose, of what He intended to do. It was a purpose having reference to a plan or economy of his own; an economy here designated as that of the fulness of times. This phrase does not indicate a protracted period—the times which remain—but the termination of the times; the end of the preceding and commencement of the new dispensation. The prophets being ignorant of the time of the Messiah’s advent, predicted his coming when the time determined by God should be accomplished. Hence the expressions, "end of the ages," 1 Cor. 10, 11; "end of days," Heb. 1, 1; "fulness of the time," Gal. 4, 4; and here, "the fulness of times," are all used to designate the time of Christ’s advent. By the economy of the fulness of times is therefore to be understood, that economy which was to be clearly revealed and carried out when the fulness of time had come.

The infinitive ἀνακεφαλαιώσασθαι, to bring together in one, may be referred either to the immediately preceding clause: ‘The plan of the fulness of times to bring together in one;’ or to the preceding verse: ‘The purpose which he purposed (in reference to the economy of the fulness of times), to gather together in one.’ The sense is substantially the same. The verb κεφαλαιόω means summatim colligere, ἀνακεφαλαιόω, summatim recolligere. In the New Testament it means either: 1. To reduce to one sum, i. e. to sum up, to recapitulate. Rom. 13, 9: ‘All the commands are summed up in, or under, one precept.’ 2. To unite under one head; or, 3. To renew. Many of the Fathers adopt the last signification in this place, and consider this passage as parallel with Rom. 8, 19-22. Through Christ God purposes to restore or renovate all things; to effect a παλιγγενεσία or regeneration of the universe, i. e. of the whole creation which now groans under the burden of corruption. This sense of the word however is remote. The first and second meanings just mentioned differ but little. They both include the idea expressed in our version, that of regathering together in one, the force of ἀνά, iterum, being retained. Beza explains the word: partes disjectas et divulsas in unum, corpus conjungere.—The purpose of God, which he has been pleased to reveal, and which was hidden for ages, is his intention to reunite all things as one harmonious whole under Jesus Christ.

The words τὰ πάντα, all things, are explained by the following clause: τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, both which are in heaven and which are on earth. The totality here referred to includes every thing in heaven and on earth, which the nature of the subject spoken of admits of being comprehended. There is nothing to limit these comprehensive terms, but the nature of the union to which the apostle refers. As, therefore, the Scriptures speak of the whole universe, material and rational, as being placed under Jesus Christ; as they speak especially of all orders of intelligent creatures being subject to him; as they teach the union of the long disjected members of the human family, the Jews and Gentiles, in one body in Christ, of which union this epistle says so much and in such exalted strains; and as finally they speak of the union of the saints of all ages and nations, of those now in heaven and of those now on earth, in one great family above; the words, ALL THINGS, are very variously explained. 1. Some understand them to include the whole creation, material and spiritual, and apply the passage to the final restoration of all things; or to that redemption of the creature from the bondage of corruption of which the apostle speaks in Rom. 8, 19-22. 2. Others restrict the "all things" to all intelligent creatures—good and bad, angels and men—fallen spirits and the finally impenitent. In this view the reduction to unity, here spoken of, is understood by the advocates of the restoration of all things to the favour of God, to refer to the destruction of all sin and the banishment of all misery from the universe. But those who believe that the Scriptures teach that the fallen angels and the finally impenitent among men, are not to be restored to holiness and happiness, and who give the phrase "all things " the wide sense just mentioned, understand the apostle to refer to the final triumph of Christ over all his enemies, of which he speaks in 1 Cor. 15, 23-28. All things in heaven above, in the earth beneath, and in the waters under the earth, are to be made subject to Christ; but this subjection will be either voluntary or coerced. The good will joyfully acknowledge his supremacy; the evil he will restrain and confine, that they no longer trouble or pervert his people. 3. Others again understand the words under consideration, of all good angels and men. The inhabitants of heaven, or the angels, and the inhabitants of the earth, or the saints, are to be united as a harmonious whole under Jesus Christ. 4. The words are restricted to the members of the human family; and the distinction between those in heaven and those on earth, is supposed to refer to the Jews and Gentiles, who, having been so long separated, are under the Gospel and by the redemption of Christ, united in one body in him. The Jews are said to be in heaven because in the kingdom of heaven, or the theocracy; and the Gentiles are said to be on earth, or in the world as distinguished from the church. 5. The words may be confined to the people of God, the redeemed from among men, some of whom are now in heaven and others are still on earth. The whole body of the redeemed are to be gathered together in one, so that there shall be one fold and one shepherd. The form of expression is analogous to Eph. 3, 15, where the apostle speaks of the whole family in heaven and earth.

The decision which of these several interpretations is to be adopted, depends mainly on the nature of the union here spoken of, and on the means by which it is accomplished. If the union is merely a union under a triumphant king, effected by his power converting some and coercing others, then of course we must understand the passage as referring to all intelligent creatures. But if the union spoken of be a union with God, involving conformity to his image and the enjoyment of his favour, and effected by the redemption of Christ, then the terms here employed must be restricted 1o the subjects of redemption. And then if the Scriptures teach that all men and even fallen angels are redeemed by Christ, and restored to the favour of God, they must be included in the all things in heaven and earth here spoken of. If the Scriptures teach that good angels are the subjects of redemption, then they must be comprehended ill the scope of this passage.CALVIN thinks there is a sense in which good angels may be said to be redeemed by Christ. On this passage, he says: Nihil tamen impedit, quominus angelos quoque dicamus recollectos fuisse, non ex dissipatione, sed primum. ut perfecte et solide adhereant Deo; deinde ut perpetuum statum retineant . . . . Quis neget, tam angelos quam homines, in firmum ordinem Christo gratia fuisse redactos? homines enim perditi erant, angeli vero non erant extra periculum. Again, on the parallel passage in Colossians, he says: Duabus de causis angelos quoque oportuit cum Deo pacificari, nam quam creaturae sint extra lapsus periculum non erant, non nisi Christi gratia fuissent confirmati . . . . Deinde in hac ipsa obedientia, quam præstant Deo, non est tam exquisita perfectio, ut Deo omni ex parte et extra veniam satisfaciat. But if the doctrine of the Bible be, that only a certain portion of the human family are redeemed and saved by the blood of Christ, then to them alone can the passage be understood to refer. In order therefore to establish the correctness of the fifth interpretation mentioned above, all that is necessary is to prove, first, that the passage speaks of that union which is effected by the redemption of Christ; and secondly, that the church alone is the subject of redemption.

That the passage does speak of that union which is effected by redemption, may be argued —1. From the context. Paul, as we have seen, gives thanks first for the election of God’s people; secondly, for their actual redemption; thirdly, for the revelation of the gracious purpose of God relative to their redemption. It is of the redemption of the elect, therefore, that the whole context treats. 2. Secondly, the union here spoken of is an union in Christ. God has purposed "to gather together all things in Christ." The things in heaven and the things on earth are to be united in Him. But believers alone, the members of his body, are ever said to be in Christ. It is not true that angels good or bad, or the whole mass of mankind are in Him in any scriptural sense of that expression. 3. The word here used expresses directly or indirectly the idea of the union of all things under Christ as their head. Christ is not the head of angels, nor of the material universe in the sense in which the context here demands. He is the head of his body, i. e. his church. It is therefore only of the redemption of the church of which this passage can be understood. 4. The obviously parallel passage in Colossians 1, 20 seems decisive on this point. It is there said: "It pleased the Father . . . . having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven." From this passage it is plain that the union to be effected is a reconciliation, which implies previous alienation, and a reconciliation effected by the blood of the cross. It is, therefore, not a union of subjection merely to the same Lord, but it is one effected by the blood of Christ, and consequently the passage can be understood only of the subjects of redemption.

That the church or people of God, excluding angels good or bad, and the finally impenitent among men, are alone the subjects of redemption, is proved, as to evil angels and impenitent men, by the numerous passages of Scripture which speak of their final destruction; and as to good angels, by the entire silence of Scripture as to their being redeemed by Christ, and by the nature of the work itself. Redemption, in the scriptural sense, is deliverance from sin and misery, and therefore cannot be predicated of those angels who kept their first estate.

These considerations exclude all the interpretations above enumerated except the fourth and fifth. The fourth, which supposes the passage to refer to the union of the Jews and Gentiles, is excluded by its opposition to the uniform language of Scripture. The Jews are never designated as ‘inhabitants of heaven.’ It is in violation of all usage, therefore, to suppose they are here indicated by that phrase. Nothing therefore remains but the assumption that the apostle refers to the union of all the people of God, i. e. of all the redeemed, in one body under Jesus Christ their head. They are to be constituted an everlasting kingdom; or, according to another symbol—a living temple, of which Jesus Christ is the chief corner stone.

V. 11. God having formed and revealed the purpose of gathering the redeemed as one body in Christ, it is in the execution of this purpose, the apostle says: ἐν ᾧ καὶ ἐκληρώθημεν, in whom we also have obtained an inheritance. By we, in this clause, is to be understood neither the apostle individually, nor believers indiscriminately, but we, who first hoped in Christ; we as contrasted with you also in v. 13; you who were formerly Gentiles in the flesh, 2, 11. It is, therefore, the Jewish Christians to whom this clause refers.

Have obtained an inheritance. The word κληρόω, means to cast lots, to distribute by lot, to choose by lot, and in the middle voice, to obtain by lot or inheritance, or simply, to obtain. There are three interpretations of the word ἐκληρώθημεν in this passage, all consistent with its signification and usage. 1. Some prefer the sense to choose: ‘In whom we also were chosen, as it were, by lot, i. e. freely.’ The Vulgate translates the passage: Sorte vocati sumus; and Erasmus: Sorte electi sumus. 2. As in the Old Testament the people of God are called his inheritance, many suppose the apostle has reference to that usage and meant to say: ‘In whom we have become the inheritance of God.’ 3. The majority of commentators prefer the interpretation adopted in our version: ‘In whom we have obtained an inheritance.’ This view is sustained by the following considerations. 1. Though the verb is in the passive, the above rendering may be justified either by the remark of Grotius: as the active form signifies to give a possession, the passive may signify to accept it;His words are: κληροῦν, dicitur, qui alteri dat possessionem, κληροῦσθαι, qui eam accipit. or by a reference to that usage of the passive voice illustrated in such passages as Rom. 3, 2. Gal. 2, 7. With verbs, which in the active have the accusative and dative, in the passive construction what was in the dative, becomes the nominative. Hence ἐκληρώθημεν is the same as ἐκλήρωσε ἡμῖν κληρονομίαν; just as πεπίστευμαι τὸ εὐαγγελιον is equivalent to ἐπίστευσέ μοι τὸ εὐαγγέλιον. 2. The inheritance of which the apostle speaks in the context, as in vs. 14 and 18, is that which believers enjoy. They are not themselves the inheritance, they are the heirs. Therefore in this place it is more natural to understand him as referring to what believers attain in Christ, than to their becoming the inheritance of God. As the Israelites of old obtained an inheritance in the promised land, so those in Christ become partakers of that heavenly inheritance which he has secured for them. To this analogy such frequent reference is made in Scripture as to leave little doubt as to the meaning of this passage. 3. The parallel passage in Col. 1, 12, also serves to determine the sense of the clause under consideration. What is there expressed by saying: ‘Hath made us partakers of the inheritance of the saints in light;’ is here expressed by saying: ‘We have obtained an inheritance.’ Καὶ, also, belongs to the verb and not to the pronoun implied in the form of the verb. The sense is not we also, i. e. we as well as other; but, ‘we have also obtained an inheritance.’ We have not only been made partakers of the knowledge of redemption, but are actually heirs of its blessings.

There are two sentiments with which the mind of the apostle was thoroughly imbued. The one is, a sense of the absolute supremacy of God, and the other a corresponding sense of the dependence of man and the consequent conviction of the entirely gratuitous nature of all the benefits of redemption. To these sentiments he seldom fails to give expression on any fit occasion. In the present instance having said we have in Christ obtained a glorious inheritance, the question suggests itself, Why? His answer is: Having been predestinated according to the purpose of Him who worketh all things after the counsel of his own will. It is neither by chance nor by our own desert or efforts, that we, and not others, have been thus highly favoured. It has been brought about according to the purpose and by the efficiency of God. What has happened He predetermined should occur; and to his "working" the event is to be exclusively referred. We are said to be predestinated, κατὰ πρόθεσιν, according to the purpose of God. In v. 5 the same thing is expressed by saying: ‘We were predestinated according to the good pleasure of his will;’ and in Rom. 8, 28, by saying: ‘We are called according to his purpose.’ Two things are included in these forms of expression. 1st. That what occurs was foreseen and foreordained. The plan of God embraced and ordered the events here referred to. 2d. That the ground or reason of these occurrences is to be sought in God, in the determination of his will. This however is not a singular case. The bringing certain persons to the enjoyment of the inheritance purchased by Christ, is not the only thing foreordained by God and brought about by his efficiency, and, therefore, the apostle generalizes the truth here expressed, by saying: ‘We are predestinated according to the purpose of Him who worketh all things after the counsel of his own will.’ Every thing is comprehended in his purpose, and every thing is ordered by his efficient control. That control, however, is exercised in accordance with the nature of his creatures, so that no violence is done to the constitution which he has given them. He is glorified, and his purposes are accomplished without any injustice or violence.

The counsel of his will, κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ, means the counsel which has its origin in his will; neither suggested by others, nor determined by any thing out of himself. It is therefore equivalent to his sovereign will.

V. 12. That we should be to the praise of his glory, εἰς τὸ εἶναι ἡμᾶς, εἰς ἔπαινον τῆς δόξης αὐτοῦ, that is, that we should be the means of causing his divine majesty or excellence to be praised. Here, as in v. 6, the glory of God is declared to be the design of the plan of redemption and of every thing connected with its administration. The persons here spoken of are described as τοὺς προηλπικότας ἐν τῷ Χριστῷ, those who first hoped in Christ. That is, who hoped in him of old, or before his advent; or, who hoped in him before others, mentioned in v. 13, had heard of him. In either case it designates not the first converts to Christianity, but the Jews who, before the Gentiles, had the Messiah as the object of their hopes. The form of expression here used (ἐλπίζειν ἐν), does not mean simply to expect, but to place one’s hope or confidence in any one. Comp. 1 Cor. 15, 19. It is not, therefore, the Jews as such, but the believing Jews, who are here spoken of as in Christ the partakers of the inheritance which he has purchased.

The construction of these several clauses adopted in the foregoing exposition is that which takes them in their natural order, and gives a sense consistent with the usage of the words and agreeable to the analogy of Scripture. The first clause of this verse is made to depend upon the last clause of v. 11: ‘Having predestinated us to be the praise of his glory;’ and the last clause, ‘Who first hoped in Christ,’ is merely explanatory of the class of persons spoken of. The whole then hangs naturally together: ‘We have obtained an inheritance, having been predestinated to be the praise of his glory, we, who first hoped in Christ.’ There are, however, two other modes of construction possible. The one connects the beginning of v. 12 with the first clause of v. 11, and renders ἐκληρώθημεν, we have attained. The sense would then be, ‘We have attained, or, it has happened unto us to be to the praise of his glory.’ This however not only unnaturally dissevers contiguous clauses, but assigns to ἐκληρώθημεν a weakened sense inconsistent with the Scripture usage of that and its cognate words. A second method connects the last clause of the 12th verse with the second clause of the 11th.—‘Having predestinated us to be the first who hoped in Christ.’ But this also rends the clauses apart, and does not express a sense so suitable to the context. It is saying much more, and much more in the way of an explanation of the fact affirmed in the first clause of v. 11, to say, ‘We were predestinated to be the praise of God’s glory;’ than to say, ‘We were predestinated to be the first who hoped in Christ.’ The majority of commentators therefore take the clauses as they stand, and as they are concatenated in our version.

V. 13. The apostle having in v. 10 declared that the purpose of God is to bring all the subjects of redemption into one harmonious body, says in v. 11 that this purpose is realized in the conversion of the Jewish Christians, and he here adds that another class, viz. the Gentile Christians, to whom his epistle is specially addressed, are comprehended in the same purpose. The first clause, ἐν ᾧ καὶ ὑμεῖς, is elliptical. In whom ye also, after that ye heard, &c. There are therefore several modes of construction possible. 1. Our translators borrow the verb ἡλπίκατε from the immediately preceding clause.—‘We, who first trusted in Christ, in whom ye also trusted.’ But the preceding clause is merely subordinate and explanatory, and does not express the main idea of the context. This construction also overlooks the obvious antithesis between the we of the 11th verse and the you of this clause. 2. Others supply simply the verb are. ‘In whom you also are.’ This is better, but it is liable to the latter objection just mentioned. 3. Others make you the nominative to the verb were sealed in the following clause.—‘In whom you also (having heard, &c.) were sealed.’ But this requires the clauses to be broken by a parenthesis. It supposes also the construction to be irregular, for the words in whom also are repeated before the verb ye were sealed. The passage according to this construction would read, ‘In whom ye also—, in whom also ye were sealed.’ Besides, the sealing is not the first benefit the Gentile Christians received. They were first brought into union with Christ and made partakers of his inheritance and then sealed. 4. It is therefore more consistent not only with the drift of the whole passage, and with the relation between this verse and verse 11, but also with the construction of this and the following verse to supply the word ἐκληρώθητε, have obtained an inheritance. Every thing is thus natural. In v. 11, the apostle says, ‘In whom we have obtained an inheritance;’ and here, ‘In whom ye also have obtained an inheritance.’ Both Jews and Gentiles are by the mediation of Christ, and in union with him, brought to be partakers of the benefits of that plan of mercy which God had purposed in himself, and which he has now revealed for the salvation of men.

The clause that follows expresses the means by which the Gentile Christians were brought to be partakers of this inheritance.—‘In whom ye also have obtained an inheritance, ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγ. τῆς σωτηρίας ὑμῶν, having heard the word of truth, the gospel of your salvation.’ The latter of these expressions is explanatory of the former. By the word of truth, is to be understood, the Gospel. The word of truth does not mean simply true doctrine; but that word which is truth, or in which divine or saving truth is. Col. 1, 5. 2 Cor. 6, 7. The gospel of your salvation, is the gospel concerning your salvation; or rather, the gospel which saves you. It is that gospel which is, as is said Rom. 1, 16, the power of God unto salvation. As it was by hearing this gospel the Gentiles in the days of the apostle were brought to be partakers of the inheritance of God, so it is by the same means men are to be saved now and in all coming ages until the consummation. It is by the word of truth, and not truth in general, but by that truth which constitutes the glad news of salvation.

In whom also, after that ye believed, ye were sealed. This is more than a translation, it is an exposition of the original, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε. There are three interpretations of this clause possible, of which our translators have chosen the best. The relative (ἐν ᾧ) may be referred to the word gospel. ‘In which having believed;’ or it may be referred to Christ and connected with the following participle, ‘In whom having believed;’ or it may be taken as in our version, by itself, ‘In whom, i. e. united to whom after that ye believed, ye were sealed.’ This is to be preferred not only because the other construction is unusual (i. e. it is rare that πιστεύειν is followed by ἐν), but because the words, in whom, occur so frequently in the context in the same sense with that here given to them. In Christ, the Gentile Christians had obtained an inheritance, and in him also, they were sealed—after having believed. Whatever is meant by sealing, it is something which follows faith.

There are several purposes for which a seal is used. 1. To authenticate or confirm as genuine and true. 2. To mark as one’s property. 3. To render secure. In all these senses believers are sealed. They are authenticated as the true children of God; they have the witness within themselves, 1 John 5, 10. Rom. 8, 16. 5, 5. They are thus assured of their reconciliation and acceptance. They are moreover marked as belonging to God, Rev. 7, 3; that is, they are indicated to others, by the seal impressed upon them, as his chosen ones. And thirdly, they are sealed unto salvation; i. e. they are rendered certain of being saved. The sealing of God secures their safety. Thus believers are said Eph. 4, 30, "to be sealed unto the day of redemption;" and in 2 Cor. 1, 21, the apostle says: "Now he which establisheth us with you in Christ, and hath anointed us, is God; who also hath sealed us, and given us the earnest of the Spirit in our hearts." The sealing then of which this passage speaks answers all these ends. It assures of the favour of God; it indicates those who belong to him; and it renders their salvation certain.

This sealing is by the Holy Spirit of promise. That is, by the Spirit who was promised; or who comes in virtue of the promise. This promise was given frequently through the ancient prophets, who predicted that when the Messiah came and in virtue of his mediation, God would pour his Spirit on all flesh. Christ when on earth frequently repeated this promise; assuring his disciples that when he had gone to the Father, he would send them the Comforter, even the Spirit of truth, to abide with them for ever. After his resurrection he commanded the apostles to abide in Jerusalem until they had received "the promise of the Father," Acts 1, 4; meaning thereby the gift of the Holy Ghost. In Gal. 3, 14, it is said to be the end for which Christ redeemed us from the curse of the law, that we should receive the promise of the Spirit. This then is the great gift which Christ secures for his people; the indwelling of the Holy Spirit, as the source of truth, holiness, consolation, and eternal life.

V. 14. This Spirit is ὁ ἀῤῥαβὼν τῆς κληρονομίας ἡμῶν, the earnest of our inheritance. It is at once the foretaste and the pledge of all that is laid up for the believer in heaven. The word ἀῤῥαβὼν is a Hebrew term which passed first into the Greek and then into the Latin vocabulary, retaining its original sense. It means first, a part of the price of any thing purchased, paid, as a security for the full payment, and then more generally a pledge. It occurs three times in reference to the Holy Spirit in the New Testament, 2 Cor. 1, 22. 5, 5; and in the passage before us. In the same sense the Scriptures speak of "the first fruits of the Spirit," Rom. 8, 23. Those influences of the Spirit which believers now enjoy are at once a prelibation or antepast of future blessedness, the same in kind though immeasurably less in degree; and a pledge of the certain enjoyment of that blessedness. Just as the first fruits were a part of the harvest, and an earnest of its ingathering. It is because the Spirit is an earnest of our inheritance, that his indwelling is a seal. It assures those in whom he dwells of their salvation, and renders that salvation certain. Hence it is a most precious gift to be most religiously cherished.

Until the redemption of the purchased possession, εἰς ἀπολύτρωσιν τῆς περιποιήσεως. It is doubtful whether these words should be connected with the preceding clause or with the words were sealed in the 13th verse. Our translators have adopted the former method. ‘The Spirit is an earnest until the redemption,’ &c. The latter, however, is perhaps on the whole preferable. ‘Ye were sealed until, or in reference to, the redemption,’ &c. This view is sustained by a comparison with 4, 30, where it is said: ‘Ye were sealed unto the day of redemption.’

The word redemption, in its Christian sense, sometimes means that deliverance from the curse of the law and restoration to the favour of God, of which believers are in this life the subjects. Sometimes it refers to that final deliverance from all evil, which is to take a place at the second advent of Christ. Thus in Luke 21, 28, "They shall see the Son of man coming in a cloud with power and great glory; . . . . then lift up your heads; for your redemption draweth nigh." Rom. 8, 23. Eph. 4, 30. There can be no doubt that it here refers to this final deliverance.

The word rendered purchased possession, is περιποίησις; which means either the act of acquiring, or, the thing acquired. If the former signification be adopted here, the word can only be taken as a participial qualification of the preceding word. ‘The redemption of acquisition,’ for ‘acquired or purchased redemption.’ But this is unnatural. Redemption in itself includes the idea of purchased deliverance. ‘Purchased redemption’ is therefore tautological. If the word be taken for ‘the thing acquired,’ then it may refer to heaven, or the inheritance here spoken of. But heaven is never said to be redeemed. It is therefore most naturally understood of God’s people. They are his possession, his peculium. They are in 1 Pet. 2, 9 called λαὸς εἰς περιποίησιν, a peculiar people. And in Mal. 3, 17 it is said, They shall be to me for a possession, ἔσονταί μοι εἰς περιποίησιν. Comp. Acts 20, 28, ἐκκλησία ἣν περιεποιήσατο. This interpretation is, therefore, peculiarly suited to the scriptural usage, and the sense is perfectly appropriate. Ye are sealed, says the apostle, until the redemption of God’s peculiar people; i. e. unto the great day of redemption spoken of in 4, 30.

Unto the praise of his glory, i. e. that his glory or excellence should be praised. Comp. vs. 6 and 12. This is the end both of the final redemption and of the present acceptance of believers. This clause, therefore, is to be referred to the whole of the preceding passage. Ye have received an inheritance, have been sealed, and have received the Holy Spirit as an earnest, in order that God may be glorified. This is the last and highest end of redemption.

15. Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 16. cease not to give thanks for you, making mention of you in my prayers; 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: 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, 19. and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 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, 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: 22.and hath put all things under his feet, and gave him to be the head over all things to his church: 23. which is his body, the fulness of him that filleth all in all.

Having in the preceding Section unfolded the nature of those blessings of which the Ephesians had become partakers, the apostle gives thanks to God for their conversion, and assures them of their interest in his prayers, vs. 15. 16. He prays that God would give them that wisdom and knowledge of himself of which the Spirit is the author, v. 17; that their eyes might be enlightened properly to apprehend the nature and value of that hope which is founded in the call of God; and the glory of the inheritance to be enjoyed among the saints, v. 18; and the greatness of that power which had been already exercised in their conversion, v. 19. The power which effected their spiritual resurrection, was the same as that which raised Christ from the dead, and exalted him above all created beings and associated him in the glory and dominion of God, vs. 20. 21. To him all things are made subject, and he is constituted the supreme head of the church, which is his body, the fulness or complement of the mystical person of him who fills the universe with his presence and power, vs. 22. 23.

V. 15. Wherefore. This word is to be referred either to the whole preceding paragraph, or specially to v. 13. ‘Because you Ephesians, you Gentile Christians, have obtained a portion in this inheritance, and, after having believed, have been sealed with the Holy Spirit of promise, &c.’—‘I also, i. e. as well as others, and especially yourselves.’ The Ephesians might well be expected to be filled with gratitude for their conversion. The apostle assures them he joins them in their perpetual thanksgiving over this glorious event.

Having heard of your faith in the lord Jesus. As Paul was the founder of the church in Ephesus, and had laboured long in that city, it has always excited remark that he should speak of having heard of their faith, as though he had no personal acquaintance with them. This form of expression is one of the reasons why many have adopted the opinion, as mentioned in the Introduction, that this epistle was addressed not to the Ephesians alone or principally, but to all the churches in the western part of Asia Minor. It is, however, not unnatural that the apostle should speak thus of so large and constantly changing a congregation, after having been for a time absent from them. Besides, the expression need mean nothing more than that he continued to hear of their good estate. The two leading graces of the Christian character are faith and love—faith in Christ and love to the brethren. Of these, therefore, the apostle here speaks. Your faith; τὴν καθ᾽ ὑμᾶς πίστιν, which either means the faith which is with you; or as our version renders the words, your faith. Comp. in the Greek Acts 17, 28. 18, 15. Faith in the Lord Jesus, i. e. faith or trust which has its ground in him. For examples of the construction of πίστις with ἐν, see Gal. 3, 26. Col. 1, 4. 1 Tim. 1, 14. 3, 13. 2 Tim. 1, 13. 3, 15. Comp. Mark 1, 15, and in the Septuagint Jer. 12, 6. Ps. 78, 22. This construction, though comparatively rare, is not to be denied, nor are forced interpretations of passages where it occurs to be justified, in order to get rid of it.

In the Old Testament the phrases, the Lord said, the Lord did, our Lord, and the like, are of constant occurrence; and are used only, in this general way, of the Supreme God. We never hear of the Lord, nor our Lord, when reference is had to Moses or any other of the prophets. In the New Testament, however, what is so common in the Old Testament in reference to God, is no less common in reference to Christ. He is the Lord; the Lord Jesus; our Lord, &c. &c. It is this constant mode of speaking, together with the exhibition of his divine excellence, and holding him up as the object of faith and love, even more than any particular declaration, which conveys to the Christian reader the conviction of his true divinity. His being the object of faith and the ground of trust to immortal beings, is irreconcilable with any other assumption than that he is the true God and eternal life.

And love towards all the saints, i. e. towards those who are saints; those who have been cleansed, separated from the world, and consecrated to God. This love is founded upon the character and relations of its objects as the people of God, and therefore it embraces all the saints.

V. 16. I cease not giving thanks for you, making mention of you, &c. This does not mean, ‘praying I give thanks;’ but two things are mentioned—constant thanksgiving on their account, and intercession.

V. 17. The burden of his prayer is contained in this and the verses following. The object of his prayer, or the person to whom it is addressed, is designated, first, as the God of our Lord Jesus Christ, i. e. the God, whose work Christ came to do, by whom he was sent, of whom he testified and to whom he has gone;—and secondly, ὁ πατὴρ τῆς δόξης, the Father of glory. This designation is variously explained. By glory many of the Fathers understood the divine nature of Christ, and remarked that Paul here calls God, the God of Christ as a man, but his Father as God.So BENGEL, who explains the expression thus: Pater gloriae, infinitae illius, quae refulget in facie Christi; immo gloriae quae est ipse filius Dei. This interpretation of the phrase ‘Father of glory,’ is without the least support from the analogy of Scripture. It means either, the source or author of glory; or the possessor of glory, i. e. who is glorious. Comp. Acts 7, 1. 1 Cor. 2, 8, "Lord of glory." James 2, 1, and in Ps. 24, 7, "the king of glory."

There are three leading petitions expressed in the prayer here recorded. First, for adequate knowledge of divine truth. Second, for due appreciation of the future blessedness of the saints. Third, for a proper understanding of what they themselves had already experienced in their conversion.

His first prayer is thus expressed: That he may give unto you the Spirit of wisdom and revelation, in the knowledge of him. By πνεῦμα σοφίας, the Spirit of wisdom, is to be understood the Holy Spirit, the author of wisdom, and not merely a state of mind, which consists in wisdom. It is true the word spirit is sometimes used in periphrases expressive of mental acts or states. As in 1 Cor. 4, 21, "spirit of meekness;" and 2 Cor. 4, 13, "The same spirit of faith," i. e. the same confidence. But in the present case the former interpretation is to be preferred. 1. Because the Holy Spirit is so constantly recognized as the source of all right knowledge; and 2. Because the analogy of Scripture is in favour of this view of the passage. In such passages as the following the word spirit evidently is to be understood of the Holy Spirit. John 15, 26, "Spirit of truth;" Rom. 8, 15, "Spirit of adoption;" comp. Gal. 4, 6, "God sent forth the Spirit of his Son into your hearts, crying, Abba, Father." 1 Thess. 1, 6, "Joy of the Holy Spirit." Rom. 15, 30, "Love of the Spirit." Gal. 5, 5, "We by the Spirit wait," &c. The Holy Spirit is the author of that wisdom of which the apostle speaks so fully in 1 Cor. 2, 6-10; and which he describes, first negatively as not of this world, and then affirmatively, as the hidden wisdom of God, which he had revealed, by the Spirit, for our glory. It is the whole system of divine truth, which constitutes the Gospel. Those who have this wisdom are the wise. There is a twofold revelation of this wisdom, the one outward, by inspiration, or through inspired men; the other inward, by spiritual illumination. Of both these the apostle speaks in 1 Cor. 2, 10-16, and both are here brought into view. Comp. Phil. 3, 15. By ἀποκαλυψις, revelation, therefore, in this passage is not to be understood, the knowledge of future events, nor the prophetic gift, nor inspiration. It is something which all believers need and for which they should pray. It is that manifestation of the nature or excellence of the things of God, which the Spirit makes to all who are spiritually enlightened, and of which our Saviour spoke, when he said in reference to believers, They shall all be taught of God.

In the knowledge of him. The pronoun him refers not to Christ, but to God the immediate subject in this context. The word ἐπίγνωσις here rendered knowledge means accurate and certain, and especially, experimental knowledge; as in Rom. 3, 20, "By the law is the knowledge (the conviction) of sin." Eph. 4, 13. Phil. 1, 9. 1 Tim. 2, 4. The word expresses adequate and proper knowledge, the precise nature of which depends on the object known. The phrase is ἐν ἐπιγνώσει, which some render as though εἰς with the accusative were used—unto knowledge, i. e. so as to know. Others connect these words with those which precede, and translate, ‘wisdom in knowledge,’ i. e. wisdom consisting in knowledge. Others again connect them with the following clause, ‘Through knowledge your eyes being enlightened.’ The simplest method is to refer them to what precedes.’ May give you wisdom together with the knowledge of himself.’ Comp. v. 8, and Phil. 1, 9, "That your love may abound in, i. e. together with, knowledge." The apostle’s prayer is for the Holy Spirit to dwell in them, as the author of divine wisdom, and as the revealer of the things of God, which insight into the things of the Spirit, is connected with that knowledge of God in which eternal life essentially consists.

V. 18. The eyes of your understanding being enlightened. Instead of διανοίας understanding, the great majority of ancient manuscripts and versions read καρδίας head, which is no doubt the true reading. The word heart in Scripture is often used as we use the word soul, to designate the whole spiritual nature in man. Rom. 1, 21. 2 Cor. 4, 6.

This clause πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν, may either be taken absolutely as our translators have understood it—or considered as in apposition and explanatory of what precedes. ‘That he may give you the spirit of wisdom, &c., eyes enlightened, &c.’ This latter mode of explanation is the one commonly adopted. The effect of the gift of the spirit of wisdom is this illumination, not of the speculative understanding merely, but of the whole soul. For light and knowledge in Scripture often include the ideas of holiness and happiness, as well as that of intellectual apprehension. Comp. such passages as John 8, 12, "Light of life." Acts 26, 18, "To turn from darkness to light." Eph. 5, 8, "Ye were.sometime darkness, but now are ye light in the Lord." Believers, therefore, are called "children of the light." Luke 16, 8. 1 Thess. 5, 5.

The residue of this verse εἰς τὸ εἰδέναι ὑμᾶς, κτλ. contains a second petition. Having prayed that the Ephesians might be enlightened in the knowledge of God and of divine things, the apostle here prays, as the effect of that illumination, that they may have a proper appreciation of the inheritance to which they have attained.

That ye may know what is the hope of his calling, i. e. the hope of which his calling is the source; or to which he has called you. The vocation here spoken of is not merely the external call of the Gospel, but the effectual call of God by the Spirit, to which the word κλῆσις in the epistles of Paul always refers. The word hope is by many here understood objectively for the things hoped for; as in Rom. 8, 24, and Col. 1, 5, "The hope laid up for you in heaven." It is then identical with the inheritance mentioned in the latter part of the verse. This, however, is a reason against that interpretation. There are two things which the apostle mentions and which he desires they may know. First, the nature and value of the hope which they are now, on the call of God, authorized to indulge; and secondly, the glory of the inheritance in reserve for them. It is better, therefore, to take the word in its ordinary subjective sense. It is a great thing to know, or estimate aright the value of a well founded hope of salvation.

And what the riches of the glory of his inheritance, καὶ τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ, i. e. what is the abundance and greatness of the excellence of that inheritance of which God is the author. The apostle labours here, and still more in the following verses, for language to express the greatness of his conceptions. This inheritance is not only divine as having God for its author; but it is a glorious inheritance; and not simply glorious, but the glory of it is inconceivably great.

In the saints, ἐν τοῖς ἁγίοις. These words admit of different constructions, but the most natural is to refer them to the immediately preceding clause, His inheritance in the saints; i. e. which is to be enjoyed among them. Comp. Acts 20, 32, and 26, 18, "An inheritance among them that are sanctified." Col. 1, 12, "Partakers of the inheritance of the saints in light." It was one part of the peculiar blessedness of the Gentile Christians, who had been strangers and foreigners, that they were become fellow-citizens of the saints. It was therefore an exaltation of the inheritance, now set before them, to call it the inheritance prepared for the saints, or peculiar people of God.

V. 19. And what is the exceeding greatness of his power to us-ward who believe. This is the third petition in the apostle’s prayer. He prays that his readers may have right apprehensions of the greatness of the change which they had experienced. It was no mere moral reformation effected by rational considerations; nor was it a self-wrought change, but one due to the almighty power of God. Grotius indeed, and commentators of that class, understand the passage to refer to the exertion of the power of God in the future resurrection and salvation of believers. But 1. It evidently refers to the past and not to the future. It is something which believers, as believers, had already experienced that he wished them to understand. 2. The apostle never compares the salvation of believers with the resurrection of Christ, whereas the analogy between his natural resurrection and the spiritual resurrection of his people, is one to which he often refers. 3. This is the analogy which he insists upon in this immediate connection. As God raised Christ from the dead and set him at his own right hand in heavenly places; so you, that were dead in sins, hath he quickened and raised you up together in him. This analogy is the very thing he would have them understand. They had undergone a great change; they had been brought to life; they had been raised from the dead by the same almighty power which wrought in Christ. There was as great a difference between their present and their former condition, as between Christ in the tomb and Christ at the right hand of God. This was something which they ought to know. 4. The parallel passage in Col. 2, 12, seems decisive of this interpretation. "Buried with him in baptism, wherein also ye are risen with him through faith of the operation of God, who raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses." In this passage it cannot be doubted that the apostle compares the spiritual resurrection of believers with the resurrection of Christ, and refers both events to the operation of God, or to the divine power. Such also is doubtless the meaning of the passage before us; and in this interpretation there has been a remarkable coincidence of judgment among commentators. Chrysostom says: "The conversion of souls is more wonderful than the resurrection of the dead." Oecumenius remarks on this passage: "To raise us from spiritual death is an exercise of the same power that raised Christ from natural death." Calvin says, "Some (i. e. Stulti homines) regard the language of the apostle in this passage as frigid hyperbole, but those who are properly exercised find nothing here beyond the truth." He adds: "Lest believers should be cast down under a sense of their unworthiness, the apostle recalls them to a consideration of the power of God; as though he had said, their regeneration is a work of God, and no common work, but one in which his almighty power is wonderfully displayed." Luther, in reference to the parallel passage in Colossians, uses the following language: "Faith is no such easy matter as our opposers imagine, when they say, ‘Believe, Believe, how easy is it to believe.’ Neither is it a mere human work, which I can perform for myself, but it is a divine power in the heart, by which we are new born, and whereby we are able to overcome the mighty power of the Devil and of death; as Paul says to the Colossians, ‘In whom ye are raised up again through the faith which God works."’

It is then a great truth which the apostle here teaches. He prays that his readers may properly understand τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ. The conversion of the soul is not a small matter; nor is it a work effected by any human power. It is a resurrection due to the exceeding greatness of the power of God.

According to the working of his mighty power, κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ. The original here offers a remarkable accumulation of words.—‘According to the energy of the might of his power.’ Ἰσχύς, κράτος, ἐνέργεια; Robur, Potential, Efficacia. The first is inherent strength; the second power; the third the exercise or efficiency of that strength. Or, as Calvin says, The first is the root, the second the tree, the third the fruit. Whatever be the precise distinction in the signification of the words, their accumulation expresses the highest form of power. It was nothing short of the omnipotence of God to which the effect here spoken of is due. No created power can raise the dead, or quicken those dead in trespasses and sins.

The connection of this clause is somewhat doubtful. It may be referred to the words exceeding greatness of his power, i. e. κατὰ ἐνέργειαν may be referred to τὸ ὑπερβάλλον μέγεθος, κτλ. The sense would then be—‘That ye may know the exceeding greatness of his power, to us-ward that believe, which was, according to, or like, the working of his mighty power which wrought in Christ.’ Or, πιστεύοντας κατὰ ἐνέργειαν may be connected, ‘Who believe in virtue of the working of his mighty power.’ In the one case this clause is a mere illustration or amplification of the idea of the divine power of which believers are the subject. In the other, it expresses more definitely the reason why the power which they had experienced was to be considered so great, viz., because their faith was due to the same energy that raised Christ from the dead. In either case the doctrinal import of the passage is the same. The considerations in favour of the latter mode of construction are: 1. The position of the clauses. According to this interpretation they are taken just as they stand. ‘Us who believe in virtue of (κατά) the working, &c.’ 2. The frequency with which the apostle uses the preposition κατά in the sense thus given to it. In ch. 3, 7, he says, ‘his conversion and vocation were (κατά) in virtue of the working of God’s power.’ See also 3, 20. 1 Cor. 12, 8. Phil. 3, 21. Christ will fashion our bodies (κατά) ‘in virtue of the energy whereby he is able to subdue all things unto himself.’ Col. 1, 29. 2 Thess. 2, 9. To say, therefore, ‘we believe in virtue of, &c.,’ is in accordance with a usage familiar to this apostle. 3. The parallel passage in Col. 2, 12, expresses the same idea. There the phrase is πίστις τὢν ἐνεργείας, faith of the operation of God, i. e. which he operates; here it is πίστις κατὰ τὴν ἐνέργειαν, faith in virtue of the operation,. The analogy between the expressions is so striking, that the one explains and authenticates the other.

The prayer recorded in these verses is a very comprehensive one. In praying that the Ephesians might be enlightened with spiritual apprehensions of the truth, the apostle prays for their sanctification. In praying that they might have just conceptions of the inheritance to which they were called, he prayed that they might be elevated above the world. And in praying that they might know the exceeding greatness of the power exercised in their conversion, he prayed that they might be at once humble and confident; humble, in view of the death of sin from which they had been raised; and confident, in view of the omnipotence of that God who had begun their salvation.

V. 20. Which he wrought in Christ when he raised him from the dead, ἣν ἐνήργησεν, κτλ. There are two things evidently intended in these words. First, that the power which raises the believer from spiritual death, is the same as that which raised Christ from the, grave. And secondly, that there is a striking analogy between these events and an intimate connection between them. The one was not only the symbol, but the pledge and procuring cause of the other. The resurrection of Christ is both the type and the cause of the spiritual resurrection of his people, as well of their future rising from the grave in his glorious likeness. On this analogy and connection the apostle speaks at large in Rom. 6, 1-10, and also in the following chapters of this epistle. As often therefore as the believer contemplates Christ as risen and seated at the right hand of God, he has at once an illustration of the change which has been effected in his own spiritual state, and a pledge that the work commenced in regeneration shall be consummated in glory.

And caused him to sit at his own right hand in the heavenly places. Kings place at their right hand those whom they design to honour, or whom they associate with themselves in dominion. No creature can be thus associated in honour and authority with God, and therefore to none of the angels hath he ever said: Sit thou at my right hand. Heb. 1, 13. That divine honour and authority are expressed by sitting at the right hand of God, is further evident from those passages which speak of the extent of that dominion and of the nature of that honour to which the exalted Redeemer is entitled. It is an universal dominion. Matt. 28, 18. Phil. 2, 9. 1 Pet. 3, 22; and it is such honour as is due to God alone. John 5, 23.

V. 21. The immediate subject of discourse in this chapter is the blessings of redemption conferred on believers. The resurrection and exaltation of Christ are introduced incidentally by way of illustration. The apostle dwells for a moment on the nature of this exaltation, and on the relation of Christ, at the right hand of God, to his church, and then, at the beginning of the following chapter, reverts to his main topic.

The subject of the exaltation here spoken of is not the Logos, but Christ; the Theanthropos, or God-man. The possession of divine perfections was the necessary condition of this exaltation because, as just remarked, the nature and extent of the dominion granted to him, demand such perfections. It is a dominion not only absolutely universal, but it extends over the heart and conscience, and requires the obedience not only of the outward conduct but of the inward life, which is due to God alone. We therefore find the divine nature of Christ presented in the Scriptures as the reason of his being invested with this peculiar dominion. Thus in the second Psalm, it is said, "Thou art my Son; ask of me, I will give thee the heathen for thine inheritance. &c." That is, because thou art my son, ask and I will give thee this dominion. And in the first chapter of the epistle to the Hebrews, it is said, The Son, being the brightness of the Father’s glory, and the express image of his person, and upholding all things by the word of his power, is set down at the right hand of the majesty on high. That is, because he is of the same nature with the Father and possesses the same almighty power, he is associated with him in his dominion. While the divine nature of Christ is the necessary condition of his exaltation, his mediatorial work is the immediate ground of the Theanthropos, God manifested in the flesh, being invested with this universal dominion. This is expressly asserted, as in Phil. 2, 9. Though equal with God, he humbled himself to become obedient unto death, wherefore also God hath highly exalted him.

In illustration of the exaltation of Christ mentioned in v. 20, the apostle here says, He is seated ὑπὲρ ἄνω, up above, high above all principality, and power, and might, and dominion. That these terms refer to angels is plain from the context, and from such passages as Rom. 8, 38. Col. 1, 16. Eph. 3, 10. 6, 12. Where angels are either expressly named, or the powers spoken of are said to be in heaven, or they are opposed to "flesh and blood," i. e. man, as a different order of beings. The origin of the application of these terms to angels cannot be historically traced. The names themselves suggest the reason of their use. Angels are called principalities, powers and dominions, either because of their exalted nature; or because through them God exercises his power and dominion; or because of their relation to each other. It is possible indeed that Paul had a polemic object in the use of these terms. This epistle and especially that to the Colossians, contain many intimations that the emanation theory, which afterwards assumed the form of Gnosticism, had already made its appearance in Asia Minor. And as the advocates of that theory used these terms to designate the different effluxes from the central Being, Paul may have borrowed their phraseology in order to refute their doctrine. Be this as it may, the obvious meaning of the passage is that Christ is exalted above all created beings.

And every name, i. e., as the connection shows, every name of excellence or honour, that is named. That is, above every creature bearing such name as prince, potentate, ruler, or whatever other title there may be.

Not only in this world, but also in that which is to come, ἐν τῷ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῷ μέλλοντι. That is, not only in this age, but in the age to come. The words may have the general sense of, here or hereafter; as in Matt. 12, 32. According to Jewish usage, they designate the period before and the period after the advent of the Messiah. To this, however, there is no reference in the context. As in Matthew these words are used to express in the strongest terms that the sin against the Holy Ghost can never be forgiven; so here they are intended to add universality to the preceding negation. There is no name here or hereafter, in this world or in the next, over which Christ is not highly exalted.

V. 22. And hath put all things under his feet. Christ is not only exalted above all creatures, but he has dominion over them; all are placed in absolute subjection to him. They are under his feet. This passage is a quotation from Ps. 8, 7. It is applied to Christ by this same apostle in 1 Cor. 15, 27, and Heb. 2, 8. In both of these passages the word all is pressed to the full extent of its meaning. It is made to include all creatures, all capable of subjection; all beings save God alone, are made subject to man in the person of Jesus Christ, the Lord of lords, and King of kings.

There are two principles on which the application of this passage of Ps. 8 to Christ may be explained. The one is that the Psalm is a prophetic exhibition of the goodness of God to Christ, and of the dominion to be given to him. There is nothing, however, in the contents of the Psalm to favour the assumption of its having special reference to the Messiah. The other principle admits the reference of the Psalm to men generally, but assumes its full meaning to be what the apostle here declares it to be, viz., that the dominion which belongs to man is nothing less than universal. But this dominion is realized only in the Man Christ Jesus, and in those who are associated with him in his kingdom. This latter mode of explanation satisfies all the exigencies both of the original Psalm and of the passages where it is quoted in the New Testament.

And gave him to be head over all things to the church, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ. This may mean either, he gave him to the church as her head; or, he constituted him head for the church. The former is more consistent with the meaning of the verb δίδωμι. It may, however, also signify to constitute; see 4, 11, and compare 1 Cor. 12, 28. In either case, Christ is declared to be head not of the universe, but of the church. This being admitted, ὑπὲρ πάντα may be taken in immediate connection with κεφαλήν, head over all, i. e. supreme head. This does not mean head over all the members of the church, as the Vulgate translates: caput super omnem ecclesiam; for πάντα and ἐκκλησίᾳ are not grammatically connected; but simply supreme head. Or we may adopt the interpretation of Chrysostom: τὸν ὀντα ὑπὲρ πάντα τὰ ὀρώμενα καὶ τὰ νοούμενα Χριστόν, "Him, who is over all things visible and invisible, he gave to the church as her head." This gives a good sense, but supposes an unnatural trajection of the words. Luther also transposes the words: Und hat ihn gesetzt zum Haupt der Gemeinde über alles. So does De Wette: Und ihn gesetzet über alles zum Haupte der Gemeinde, And placed him over all as head of the church. In all these interpretations the main idea is retained; viz. that Christ is the head of the church. As in Col. 2, 10, it is said Christ is ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, the head of all principality and power, in the sense of supreme ruler; and as here in the immediately preceding context he is said to be exalted over all principality and power, and in the following context he is said to be the head of the church, which is his body, the two ideas may be here combined. ‘Him he gave as head over all things, as head to his church.’—This is Meyer’s interpretation. He, the exalted Saviour, the incarnate Son of God, seated as head of the universe, is made head of his church. This view of the passage has the advantage of giving πάντα the same reference here that it has in the preceding verse. All things are placed under his feet, and he head over all things, is head of the church.

The sense in which Christ is the head of the church, is that he is the source of its life, its supreme ruler, ever present with it, sympathizing with it, and loving it as a man loves his own flesh. See 4, 15. 16. 5, 23. 29. Rom. 12, 5. 1 Cor. 12, 27. Intimate union, dependence, and community of life, are the main ideas expressed by this figure.

V. 23. Which is his body. This is the radical, orI formative idea of the church. From this idea are to be developed its nature, its attributes, and its prerogatives. It is the indwelling of the Spirit of Christ, that constitutes the church his body. And, therefore, those only in whom the Spirit dwells are constituent members of the true church. But the Spirit does not dwell in church officers, nor especially in prelates, as such; nor in the baptized, as such; nor in the mere external professors of the true religion; but in true believers, who therefore constitute that church which is the body of Christ, and to which its attributes and prerogatives belong.

The main question which this verse presents for consideration is: In what sense is the church the fulness of Christ? There are, however, two other points which must be previously determined. In the first place, it is the church, and not Christ to whom the word fulness here refers. Some commentators adopt the following interpretation of the passage: ‘Christ, the supreme head to the church (which is his body), the fulness, i. e. Christ is the fulness, of him that filleth all in all.’ But 1. This interpretation violates the grammatical construction of the passage. 2. It rends the clauses very unnaturally asunder. 3. It assumes that the last clause of the verse, viz. ‘who fills all in all,’ refers to God, whereas it refers to Christ. 4. The sense thus obtained is unscriptural. The fulness of the Godhead is said to be in Christ; but Christ is never said to be the fulness of God.

In the second place, the church is here declared to be the fulness of Christ, and not the fulness of God.—Some commentators understand the passage thus: ‘The church, which is the body of Christ, is the fulness of him who fills all in all, i. e. of God.’ But to this it is objected, 1. That the construction of the passage requires that the last clause in the verse be referred to Christ; and 2. This interpretation supposes the word πλήρωμα fulness, to mean multitude.’The multitude belonging to him who fills all in all.’ But this is a signification which the word never has in itself, but only in virtue of the word with which it is at times connected. The expression πλήρωμα τῆς πόλεως may be freely rendered, the multitude of the city, because that which fills a city is a multitude. But this does not prove that the word πλήρωμα itself signifies a multitude. There is no good reason then for departing from the ordinary interpretation, according to which, the church is declared to be the fulness of Christ.

There are two opinions as to the meaning of this phrase, between which commentators are principally divided. First, the church may be called the fulness of Christ, because it is filled by him. As the body is filled, or pervaded by the soul, so the church is filled by the Spirit of Christ. Or, as God of old dwelt in the temple, and filled it with his glory, so Christ now dwells in his church and fills it with his presence. The sense is then good and scriptural. ‘The church is filled by him, who fills all in all.’ Or secondly, the church is the fulness of Christ, because it fills him, i. e. completes his mystical person. He is the head, the church is the body. It is the complement, or that which completes, or renders whole. As both these interpretations give a sense that is scriptural and consistent with the context, the choice between them must be decided principally by the New Testament usage of the word πλήρωμα. The former interpretation supposes the word to have a passive signification—that which is filled. But in every other case in which it occurs in the New Testament, it is used actively—that which does fill. Matt. 9, 16, The piece put into an old garment is called its fulness, i. e. ‘that which is put in to fill it up.’ Mark 6, 43, The fragments which filled the baskets, are called their fulness. John 1, 16, ‘Of his fulness,’ means the plenitude of grace and truth that is in him. Gal. 4, 4, The fulness of the time, is that which renders full the specified time. Col. 2, 9, The fulness of the Godhead, is all that is in the Godhead. Eph. 3, 19, The fulness of God, is that of which God is full—the plenitude of divine perfections. 1 Cor. 10, 26, The fulness of the earth, is that which fills the earth. The common usage of the word in the New Testament is therefore clearly in favour of its being taken in an active sense here. The church is the fulness of Christ—in that it is the complement of his mystic person. He is the head, the church is his body.

In favour of the other interpretation it may be urged,—1. That πλήρωμα has in the Classics, in Philo, in the writings of the Gnostics, at times, a passive sense. 2. The meaning thus afforded is preferable. It is a more scriptural and more intelligible statement, to say that Christ fills his church, as the soul pervades the body—or as the glory of the Lord filled the temple, than to say that the church in any sense fills Christ. 3. Πλήρωμα must be taken in a sense which suits the participle πληρουμένου; ‘the church is filled by him who fills all things.’ The second and third of these reasons are so strong as to give this interpretation the preference in the minds of those to whom the usus loquendi of the New Testament is not an insuperable objection.

That filleth all in all, τοῦ τὰ πάντα ἐν πᾶσι πληρουμένου. This clause, as before remarked, refers to Christ, as the construction obviously demands. The participle πληρουμένου is by almost all commentators assumed to have in this case an active signification. This assumption is justified by the exigency of the place, and by the fact that in common Greek the passive forms of this verb are at times used in an active sense. That there is no such case in the New Testament, is not therefore a sufficient reason for departing from the ordinary interpretation.

The expression, τὰ πάντα ἐν πᾶσι, all in all, or, all with all, does not mean all the church in all its members, or with all grace, but the universe in all its parts. There is nothing in the context to restrict or limit τὰ πάντα. The words must have the latitude here which belongs to them in the preceding verses. The analogy of Scripture is in favour of this interpretation. God’s relation to the world, or totality of things external to himself, is elsewhere expressed in the same terms. Jer. 23, 24, " Do not I fill heaven and earth? saith the Lord." Comp. 1 Kings 8, 27. Ps. 139, 7. In the New Testament Christ is set forth as creating, sustaining, and pervading the universe. Col. 1, 16. 17. Heb. 1, 3. Eph. 4, 10. This, therefore, determines the sense in which he is here said to fill all things. It is not that he replenishes all his people with his grace; but that he fills heaven and earth with his presence. There is no place where he is not. There is no creature from which he is absent. By him all things consist; they are upheld by his presence in them and with them. The union, therefore, which the church sustains, and which is the source of its life and blessedness, is not with a mere creature, but with Christ, God manifested in the flesh, who pervades and governs all things by his omnipresent power. The source of life, therefore, to the church is inexhaustible and immortal.