Ephesians 3 commentary

For having preached the doctrine of truth, the apostle was a prisoner, but a prisoner of Jesus Christ; the object of special protection and care, while thus suffering for him. All the gracious offers of the gospel, and the joyful tidings it contains, come from the rich grace of God; it is the great means by which the Spirit works grace in the souls of men. The mystery, is that secret, hidden purpose of salvation through Christ. This was not so fully and clearly shown in the ages before Christ, as unto the prophets of the New Testament. This was the great truth made known to the apostle, that God would call the Gentiles to salvation by faith in Christ. An effectual working of Divine power attends the gifts of Divine grace. As God appointed Paul to the office, so he qualified him for it.

Those whom God advances to honourable employments, he makes low in their own eyes; and where God gives grace to be humble, there he gives all other needful grace. How highly he speaks of Jesus Christ; the unsearchable riches of Christ! Though many are not enriched with these riches; yet how great a favour to have them preached among us, and to have an offer of them! And if we are not enriched with them it is our own fault. The first creation, when God made all things out of nothing, and the new creation, whereby sinners are made new creatures by converting grace, are of God by Jesus Christ. His riches are as unsearchable and as sure as ever, yet while angels adore the wisdom of God in the redemption of his church, the ignorance of self-wise and carnal men deems the whole to be foolishness.

The apostle seems to be more anxious lest the believers should be discouraged and faint upon his tribulations, than for what he himself had to bear. He asks for spiritual blessings, which are the best blessings. Strength from the Spirit of God in the inner man; strength in the soul; the strength of faith, to serve God, and to do our duty. If the law of Christ is written in our hearts, and the love of Christ is shed abroad there, then Christ dwells there. Where his Spirit dwells, there he dwells. We should desire that good affections may be fixed in us. And how desirable to have a fixed sense of the love of God in Christ to our souls! How powerfully the apostle speaks of the love of Christ! The breadth shows its extent to all nations and ranks; the length, that it continues from everlasting to everlasting; the depth, its saving those who are sunk into the depths of sin and misery; the height, its raising them up to heavenly happiness and glory. Those who receive grace for grace from Christ's fulness, may be said to be filled with the fulness of God. Should not this satisfy man? Must he needs fill himself with a thousand trifles, fancying thereby to complete his happiness?

It is proper always to end prayers with praises. Let us expect more, and ask for more, encouraged by what Christ has already done for our souls, being assured that the conversion of sinners, and the comfort of believers, will be to his glory, for ever and ever.

1. For this cause. Paul’s imprisonment, which ought to have been held as a confirmation of his apostleship, was undoubtedly presented by his adversaries in an opposite light. He therefore points out to the Ephesians that his chains served to prove and to declare his calling; and that the only reason why he had been imprisoned was, that he had preached the gospel to the Gentiles. His unshaken firmness was no small additional proof that he had discharged his office in a proper manner.

The prisoner of Jesus Christ. “Know that for no other reason am I, Paul, loaded with these chains. It was for no evil action, but for the love which I bear to the Lord Jesus Christ.” — Erasmus. To strengthen his authority still more, he speaks in lofty terms of his prison. In the presence of the world and of wicked men, this might have appeared to be foolish boasting; but, in addressing godly persons, it was a dignified and faithful manner. The glory of Christ not only overcomes the ignominy of the chains, but converts what was in itself a reproach into the highest honor. If he had merely said, “I am a prisoner,” this would not have conveyed the idea of his being an ambassador. Imprisonment alone has no claim to this honor, being usually the mark of wickedness and crime. But the crowns and sceptres of kings, to say nothing of the imposing splendor of an ambassador, are less honorable than the chains of a prisoner of Jesus Christ. Men might think otherwise, but it is our duty to judge of the reasons. So highly ought the name of Christ to be revered by us, that what men consider to be the greatest reproach, ought to be viewed by us as the greatest honour.

For you Gentiles. Another circumstance greatly fitted to interest the Ephesians was, that the persecutions of Paul were endured for the Gentiles, — that his troubles and dangers were on their account.

2. If ye have heard. There is reason to believe, that, while Paul was at Ephesus, he had said nothing on these subjects, no necessity for doing so having arisen; for no controversy had taken place among them about the calling of the Gentiles. If he had made any mention of them in his discourses, he would have reminded the Ephesians of his former statements, instead of referring generally, as he now does, to common report and to his own Epistle. He did not, of his own accord, raise unnecessary disputes. It was only when the wickedness of his adversaries made it necessary, that he reluctantly undertook the defense of his ministry. Dispensation (οικονομια) means here a divine order or command, or, as it is generally expressed, a commission

3. That by revelation. Some might imagine, that, in attempting to discharge the office of an apostle, he had acted rashly, and was now paying the penalty of his rashness. It was this that made him so earnest in pleading the Divine authority for all his transactions. The present instance, on account of its novelty, had few supporters; and therefore he calls it a mystery. By this name he endeavors to remove the prejudice which the general displeasure at the event was fitted to excite. His own personal interest in the matter was less regarded than that of the Ephesians, who were deeply concerned in the information, that, through the settled purpose of God, they had been called by Paul’s ministry. Lest what is little known should forthwith become the object of suspicion, the word mystery places it in opposition to the perverse judgments and opinions which were then prevalent in the world.

By revelation he made known to me the mystery. Paul draws the line of distinction between himself and those fanatics, who ascribe to God and to the Holy Spirit their own idle dreams. The false apostles boast of revelations, but it is a false boast. Paul was persuaded that his revelation was true, could prove it to others, and speaks of it as a fact of which no doubt could be entertained.

As I wrote a little before. This refers either to a rapid glance at the same subject in the second chapter, or — which appears to be the general opinion — to another Epistle. If the former exposition be adopted, it will be proper to translate, as I wrote before in few words; for the subject had received nothing more than a passing notice; but the latter being, as I have said, the prevailing opinion, I prefer translating, as I wrote a little before. The phrase, (ἐν ὀλίγῳ,) which Erasmus has translated in a few words, appears rather to refer to time. On this supposition there would be an implied comparison between the present and the former writings. But nothing would be more unlike the fact, than to contrast them on the score of brevity; for a more concise mode of expression than this passing glance can hardly be imagined. The phrase, a little before, seems purposely to be used as an appeal to their remembrance of a recent occurrence, though I do not insist on this point. There is more difficulty in the next verse.

4. By attending to which, ye may understand, πρὸς ὃ δύνασθε ἀναγινώσκοντες νοὢσαι. Erasmus renders it, “from which things, when ye read, ye may understand.” But to translate ἀναγινώσκειν τι as signifying to read is, I think, at variance with Greek syntax. I leave it as a subject of consideration, whether it does not rather signify to attend. The participle would then be connected with the preposition πρὸς, in the commencement of the verse, and the clause would run thus, to which when ye attend, ye may understand If, however, by viewing the verb ἀναγινώσκοντες, as disjoined from the preposition, you make it signify reading, the meaning will still be, “by reading you may understand according to what I have written;” taking the phrase πρὸς ὃ, to which, as equivalent to καθ ᾿ ὃ, according to which; but I suggest this merely as a doubtful conjecture.

If we adopt the view which is almost universally approved, that the apostle had formerly written to the Ephesians, this is not the only Epistle which we have lost. And yet there is no room for the sneers of the ungodly, as if the Scriptures had been mutilated, or in any part had become imperfect. If we duly consider Paul’s earnestness, — his watchfulness and care, — his zeal and fervor, — his kindness and readiness in assisting brethren, — we shall be led to regard it as highly probable that he would write many epistles, both of a public and private nature, to various places. Those which the Lord judged to be necessary for his church have been selected by his providence for everlasting remembrance. Let us rest assured, that what is left is enough for us, and that the smallness of the remaining number is not the result of accident; but that the body of Scripture, which is in our possession, has been adjusted by the wonderful counsel of God.

My knowledge. The frequent mention of this point shews the necessity that the calling of ministers should be firmly believed both by themselves and by their people. But Paul looks more to others than to himself. He had everywhere indeed given great offense by preaching the gospel indiscriminately to Jews and Gentiles, but his solicitude was not chiefly on his own account. There were not a few who, overwhelmed by the slanders of wicked men, began to doubt of his apostleship, and whose faith was consequently shaken. It was this that induced him so frequently to remind the Ephesians that he knew the will and command of God who called him to the office. — In the mystery of Christ,

5. Which in other ages was not made known. He had simply called it a mystery, but now calls it a mystery of Christ, because it was necessary that it should remain hidden, until it was revealed by his coming; just as the appellation of “prophecies of Christ” may be given to those which relate to his kingdom. We must first explain the word mystery, and then inquire why it is said to have remained unknown in all ages. The mystery was,

“that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel.” (Verse 6.)

When this name is given to the gospel, it has other meanings, which do not apply to the present passage. The calling of the Gentiles, then, was a “mystery of Christ;” that is, it was to be fulfilled under the reign of Christ.

But why does he affirm that it was not known, when it had been the subject of so many predictions? The prophets everywhere declare, that people shall come from every nation in the world, to worship God; that an altar shall be erected both in Assyria and in Egypt, and that all alike shall speak the language of Canaan. (Isaiah 19:18.) It is intimated by these words, that the worship of the true God, and the same profession of faith, will be everywhere diffused. Of the Messiah it is predicted, that he shall have dominion from east to west, and that all nations shall serve him. (Psalm 72:8,11.) We see also, that many passages to this purpose are quoted by the apostles, not only from the later prophets, but from Moses. How could that be hidden which had been proclaimed by so many heralds? Why are all without exception pronounced to have been in ignorance? Shall we say, that the prophets spake what they did not understand, and uttered sounds without meaning?

I answer, the words of Paul must not be understood to mean that there had been no knowledge at all on these subjects. There had always been some of the Jewish nation who acknowledged that, at the advent of the Messiah, the grace of God would be proclaimed throughout the whole world, and who looked forward to the renovation of the human race. The prophets themselves, though they spoke with the certainty of revelation, left the time and manner undetermined. They knew that some communication of the grace of God would be made to the Gentiles, but at what time, in what manner, and by what means it should be accomplished, they had no information whatever. This ignorance was exemplified in a remarkable way by the apostles. They had not only been instructed by the predictions of the prophets, but had heard the distinct statement of their Master, (John 10:16,)

“Other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice: and there shall be one fold and one shepherd;”

and yet the novelty of the subject prevented them from understanding it fully. Nay, after they had received the injunction,

“Go ye into all the world, and preach the gospel to every creature,” (Mark 16:15,)

and,

“Ye shall be witnesses to me both in Jerusalem, and in all Judea, and in Samaria, and to the uttermost part of the earth,” (Acts 1:8,)

they dreaded and recoiled from the calling of the Gentiles as a proposal absolutely monstrous, because the manner of its accomplishment was still unknown. Before the actual event arrived, they had dark and confused apprehensions of our Savior’s words; for ceremonies were

“a vail over their face, that they could not steadfastly look to the end of that which is abolished.” (2 Corinthians 3:13.)

With unquestionable propriety, therefore, does Paul call this a mystery, and say, that it had been hidden; for the repeal of the ceremonial law, which admitted them within the vail, was not understood.

As it is now revealed. To lay claim to information which none of the patriarchs, prophets, or holy kings, had possessed, might wear the aspect of arrogance. To guard against this imputation, Paul reminds them, first, that in this respect he was not alone, but shared the revelation with the most eminent teachers of the church; and, secondly, that it was the gift of the Holy Spirit, who has a right to bestow it on whom he pleases; for there is no other limit of our knowledge but that which he assigns to us.

These few words, as it is now revealed, throw additional light on the admission of the Gentiles to be the people of God. It is on the condition that they shall be placed on a level with the Jews, and form one body. That the novelty might give no offense, he states that this must be accomplished by the gospel. (Ephesians 3:6.) Now, the gospel was itself a novelty; for it had never till now been heard of, and yet was acknowledged by all the godly to have come from heaven. Where, then, was the wonder, if, in renewing the world, God should follow an unwonted method?

Ephesians 3:7-13

7. Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power.

7. Cujus factus sum minister, secundum donum gratiae Dei, quod mihi datum est secundum efficaciam potentiae ejus.

8. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ;

8. Mihi omnium sanctorum minimo data est gratia haec, ut evangelizem in Gentibus impervestigabiles divitias Christi;

9. And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ:

9. Et omnibus conspicuum faciam, quae sit communio mysterii, quod absconditum fuit a saeculis in Deo, qui omnia creavit per Iesum Christum;

10. To the intent that now, unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God,

10. Ut nunc patefieret principatibus et potestatibus in coelestibus per ecclesiam varie multiplex sapientia Dei,

11. According to the eternal purpose which he purposed in Christ Jesus our Lord:

11. Secundum propositum aeternum, quod statuit in Christo Iesu Domino nostro,

12. In whom we have boldness and access with confidence by the faith of him.

12. Perquem habemus audaciam, et aditum in fiducia, per fidem ejus.

13. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

13. Quare peto, ne deficiatis in afflictionibus meis pro vobis, quae est gloria vestra.

7. Of which I was made a minister. Having declared the gospel to be the instrument employed in communicating grace to the Gentiles, he now adds, that he was made a minister of the Gospel; and thus applies to himself the general statements which had been made. But, to avoid claiming for himself more than is proper, he affirms that it is the gift of the grace of God, and that this gift was an exhibition of divine power. As if he had said, “Inquire not what I have deserved; for in the free exercise of kindness, the Lord made me an apostle of the Gentiles, not for any excellence of mine, but by his own grace. Inquire not what I formerly was; for it is the Lord’s prerogative to ‘exalt them of low degree.’” (Luke 1:52.) To produce something great out of nothing, shews the effectual working of his power.

8. To me, who am the least. He labors to exhibit himself, and everything that belongs to him, in as humiliating a light as possible, in order that the grace of God may be the more highly exalted. But this acknowledgment had the additional effect of anticipating the objections which his adversaries might bring against him. “Who is this man that God should have raised him above all his brethren? What superior excellence did he possess that he should be chosen in preference to all the others?” All such comparisons of personal worth are set aside by the confession, that he was the least of all the saints.

This is no hypocritical declaration. Most men are ready enough to make professions of feigned humility, while their minds are swelled with pride, and in words to acknowledge themselves inferior to every one else, while they wish to be regarded with the highest esteem, and think themselves entitled to the highest honor. Paul is perfectly sincere in admitting his unworthiness; nay, at other times he speaks of himself in far more degrading language.

“For I am the least of the apostles, and am not worthy to be called an apostle, because I persecuted the church of God.” (1 Corinthians 15:9.)

“Christ Jesus came into the world to save sinners, of whom I am chief” (1 Timothy 1:15.)

But let us observe, that, when he speaks of himself as the meanest of all, he confines his attention to what he was in himself, apart from the grace of God. As if he had said, that his own worthlessness did not prevent him from being appointed, while others were passed by, to be the apostle of the Gentiles. The grace of God given to me is the expression used by him, to intimate that it was a peculiar gift, as compared with what had been bestowed on others. Not that he alone had been elected to discharge that office, but that he held the highest rank among “the teachers of the Gentiles,” — a title which he employs on another occasion as peculiar to himself.

“I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not,) a teacher of the Gentiles in faith and truth.” (1 Timothy 2:7.)

By the unsearchable riches of Christ are meant the astonishing and boundless treasures of grace, which God had suddenly and unexpectedly bestowed on the Gentiles. The Ephesians are thus reminded how eagerly the gospel ought to be embraced, and how highly it ought to be esteemed. This subject has been treated in the Exposition of the Epistle to the Galatians, (Galatians 1:15, 16; 2:7, 9.) And certainly, while Paul held the office of apostleship in common with others, it was an honor peculiar to himself to be appointed apostle of the Gentiles.

9. What is the fellowship of the mystery. The publication of the gospel is called a fellowship, because it is the will of God that his purpose, which had formerly been hidden, shall now be shared by men. There is an appropriate metaphor in the words φωτίσαι πάντας, to enlighten all men, — conveying the thought, that, in his apostleship, the grace of God shines with the brightness of noon-day.

Which hath been hid in God. This is intended, as before, to obviate the prejudice of novelty, — to oppose the rashness of men, who think it improper that they should remain in ignorance of anything whatever. Who will question the right which God has to keep his own purposes concealed, until he shall be pleased to communicate them to men? What presumption, — yea, what madness is it, not to admit that God is wiser than we! Let us remember, therefore, that our rashness ought to receive a check, whenever the boundless height of the Divine foreknowledge is presented to our view. This, too, is the reason why he calls them the unsearchable riches of Christ; intimating that this subject, though it exceeds our capacity, ought to be contemplated with reverence and admiration.

Who created all things by Jesus Christ. This cannot so properly be understood of the first creation as of the spiritual renewal. It is, no doubt, true, and is frequently declared in Scripture, that by the Word of God all things were created; but the connection of the passage lays us under the necessity of understanding by it that renewal which is comprehended in the blessing of redemption. But it may, perhaps, be thought that the apostle is illustrating this renewal, by an argument drawn from the creation. “By Christ, as God, the Father created (John 1:3) all things; and why, then, should we wonder, if by Christ, as Mediator, all the Gentiles are now brought back to one body?” I have no objection to this view. A similar argument is used by him in another Epistle.

“For God, who commanded the light to shine out of darkness, is the same who hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ.” (2 Corinthians 4:6.)

From the creation of the world he concludes, that it is the work of God to enlighten the darkness; but what was visible in the former case is ascribed to the Spirit, when he comes to speak of the kingdom of Christ.

10. That now to the principalities and powers. Some are of opinion that these words cannot apply to angels, because such ignorance, as is here supposed, could not be found in those who are permitted to behold the brightness of God’s countenance. They choose rather to refer them to devils, but without due reflection; for what could have been regarded as extraordinary in the assertion, that, by the preaching of the gospel and the calling of the Gentiles, information was, for the first time, conveyed to devils? There can be no doubt that the apostle labors to place in the strongest light the mercy of God toward the Gentiles, and the high value of the gospel. For this purpose he declares, that the preaching of the gospel exhibits the manifold grace of God, with which, till now, the heavenly angels themselves were unacquainted. The wisdom of God, therefore, which was manifested by uniting Jews and Gentiles in the fellowship of the gospel, ought to be regarded by men with the highest admiration.

He calls it πολυποίκιλον σοφίαν, manifold wisdom, because men are accustomed to try it by a false standard, confining their view to a particular department, and thus forming a most inadequate conception of the whole. The Jews thought, for example, that the dispensation under the law, with which they were acquainted and familiar, was the only form in which the wisdom of God could be seen. But, by making the gospel to be proclaimed to all men without exception, God has brought forth to view another instance and proof of his wisdom. Not that it was new wisdom, but that it was so large and manifold, “His manifold wisdom, which regulates all things by amazing plans, through death bestowing life, through ignominy conducting to glory, through abasement displaying the majesty of God.” — Erasmus. as to transcend our limited capacity. Let us rest assured that the knowledge, whatever it may be, which we have acquired, is, after all, but a slender proportion. And if the calling of the Gentiles draws the attention, and excites the reverence, of angels in heaven, how shameful that it should be slighted or disdained by men upon earth!

The inference which some draw from this passage, that angels are present in our assemblies, and make progress along with ourselves in knowledge, is a groundless speculation. We must always keep in view the purposes for which God appointed the ministry of his word. If angels, who are permitted to see the face of God, do not walk in faith, neither do they need the outward administration of the word. The preaching of the gospel, therefore, is of no service but to human beings, among whom alone the practice exists. Paul’s meaning is this: “The church, composed both of Jews and Gentiles, is a mirror, in which angels behold the astonishing wisdom of God displayed in a manner unknown to them before. They see a work which is new to them, and the reason of which was hid in God. In this manner, and not by learning anything from the lips of men, do they make progress.”

11. According to the eternal purpose. How carefully does he guard against the objection, that the purpose of God has been changed! A third time, he repeats that the decree was eternal and unchangeable, but must be carried into effect by Christ Jesus our Lord, because in him it was made. Thus he declares, that the proper time for publishing this decree belongs to the kingdom of Christ. Literally the words run, “according to the eternal purpose (ἣν ἐποίησοεν) which he made.” But I consider the meaning to be, which he purposed; because the present discussion does not relate solely to the execution of the decree, but to the appointment itself, which, though it took place before all ages, was known to God only — till the manifestation of Christ.

12. Through whom we have boldness. The honor of reconciling the Father to the whole world must be given to Christ. From the effects of this grace its excellence is demonstrated; for faith, which is possessed by Gentiles in common with Jews, admits them into the presence of God. When the words, through Christ and by the faith of him, are used by Paul, in connection with the name of God, there is always an implied contrast, which shuts up every other approach, — which excludes every other method of obtaining Divine fellowship. Most important and valuable instruction is here conveyed. The true nature and power of faith, and the confidence which is necessary for calling upon God, are beautifully expressed. That the consequences of faith, and the duties which it performs, should be the subject of much controversy between us and the Papists, is not surprising. They do not properly understand the meaning of the word Faith, which they might learn from this passage, if they were not blinded by prejudice.

First, Paul denominates it the faith of Christ; by which he intimates, that everything which faith ought to contemplate is exhibited to us in Christ. Hence it follows, that an empty and confused knowledge of Christ must not be mistaken for Faith, but that knowledge which is directed to Christ, in order to seek God in Christ; and this can only be done when the power and offices of Christ are understood. Faith produces confidence, which again, in its turn, produces boldness. There are three stages in our progress. First, we believe the promises of God; next, by relying on them, we obtain that confidence, which is accompanied by holiness and peace of mind; and, last of all, comes boldness, which enables us to banish fear, and to come with firmness and steadiness into the presence of God.

To separate faith from confidence would be an attempt to take away heat and light from the sun. I acknowledge, indeed, that, in proportion to the measure of faith, confidence is small in some and greater in others; but faith will never be found unaccompanied by these effects or fruits. A trembling, hesitating, doubting conscience, will always be a sure evidence of unbelief; but a firm, steady faith, will prove to be invincible against the gates of hell. To trust in Christ as Mediator, and to entertain a firm conviction of our heavenly Father’s love, — to venture boldly to promise to ourselves eternal life, and not to tremble at death or hell, — is, to use a common phrase, a holy presumption.

Observe the expression, access with confidence. Wicked men seek rest in forgetfulness of God, and are never at ease but when they remove to the greatest possible distance from God. His own children differ from them in this respect, that they “have peace with God,” (Romans 5:1,) and approach to him with cheerfulness and delight. We infer, likewise, from this passage, that, in order to call on God in a proper manner, confidence is necessary, and thus becomes the key that opens to us the gate of heaven. Those who doubt and hesitate will never be heard.

“Let him ask in faith,” says James, “nothing wavering: for he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord.” (James 1:6,7)

The sophists of the Sorbonne, See note, page 160. when they enjoin men to hesitate, know not what it is to call upon God.

13. Wherefore I desire. His reason for alluding formerly to his imprisonment is now manifest. It was to prevent them from being discouraged when they heard of his persecution. “The original word ἐκκακεῖν signifies ‘to behave like a coward, and through fear to desert the post of battle.’” — Chandler. O heroic breast, which drew from a prison, and from death itself, comfort to those who were not in danger! He says that, he endured tribulations for the Ephesians, because they tended to promote the edification of all the godly. How powerfully is the faith of the people confirmed, when a pastor does not hesitate to seal his doctrine by the surrender of his life! And accordingly he adds, which is your glory. Such lustre was thrown around his instructions, that all the churches among whom he had labored, had good reason to glory, when they beheld their faith ratified by the best of all pledges.

Ephesians 3:14-19

14. For this cause I bow my knees unto the Father of our Lord Jesus Christ,

14. Hujus rei gratia flecto genua ad Patrem Domini nostri Iesu Christi,

15. Of whom the whole family in heaven and earth is named,

15. Ex quo omnis cognatio in coelis et super terram nominatur,

16. That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man;

16. Ut det vobis secundum divitias gloriae suae, potentia roborari per Spiritum suum in hominem interiorem,

17. That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love,

17. Ut inhabitet Christus per fidem in cordibus vestris, ut sitis in charitate radicati atque fundati,

18. May be able to comprehend with all saints what is the breadth, and length, and depth, and height;

18. Quo valeatis comprehendere cum omnibus sanctis, quae sit latitudo, et longitudo, et profunditas, et altitudo;

19. And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

19. Cognoscere, inquam, dilectionem Christi, quae cognitionem exsuperat, ut completi sitis in omnem plenitudinem Dei.

14. For this cause. His prayers for them are mentioned, not only to testify his regard for them, but likewise to excite them to pray in the same manner; for the seed of the word is scattered in vain, unless the Lord render it fruitful by his blessing. Let pastors learn from Paul’s example, not only to admonish and exhort their people, but to entreat the Lord to bless their labors, that they may not be unfruitful. Nothing will be gained by their industry and toil, — all their study and application will be to no purpose, except so far as the Lord bestows his blessing. This ought not to be regarded by them as an encouragement to sloth. It is their duty, on the contrary, to labor earnestly in sowing and watering, provided they, at the same time, ask and expect the increase from the Lord.

We are thus enabled to refute the slanders of the Pelagians and Papists, who argue, that, if the grace of the Holy Spirit performs the whole work of enlightening our minds, and forming our hearts to obedience, all instruction will be superfluous. The only effect of the enlightening and renewing influences of the Holy Spirit is, to give to instruction its proper weight and efficacy, that we may not be blind to the light of heaven, or deaf to the strains of truth. While the Lord alone acts upon us, he acts by his own instruments. It is therefore the duty of pastors diligently to teach, — of the people, earnestly to receive instruction, — and of both, not to weary themselves in unprofitable exertions, but to look up for Divine aid.

I bow my knees. The bodily attitude is here put for the religious exercise itself. Not that prayer, in all cases, requires the bending of the knees, but because this expression of reverence is commonly employed, especially where it is not an incidental petition, but a continued prayer.

15. Of whom the whole family. “This seems to me plainly to allude, and to be urged in opposition to Diana of Ephesus, who was the common goddess of the Asiatic cities, in whose worship they were united, and by whose common contributions her temple was built, which was the common temple of those incorporated cities, so that all Asia (as we have it, Acts 19:27) ‘worshipped her;’ which was therefore strictly and properly her family, over which she presided as the common mother and patroness; and there are models and ancient inscriptions remaining to this day, that abundantly prove it. Now the apostle tells these Ephesians, that, as Christians, they belonged to a nobler family, which took its denomination from, and was immediately subject to, God as a common Father; of whom the whole family in heaven and earth is named.” — Chandler. The relative, ἐξ οὗ, of whom, may apply equally to the Father and to the Son. Erasmus restricts it entirely to the Father. I do not approve of this; for readers ought to have been allowed a liberty of choice; nay, the other interpretation appears to be far more probable. The apostle alludes to that relationship which the Jews had with each other, through their father Abraham, to whom they trace their lineage. He proposes, on the contrary, to remove the distinction between Jews and Gentiles; and tells them, not only that all men have been brought into one family and one race through Christ, but that they are enabled to claim kindred even with angels.

To apply it to God the Father would not be equally defensible, being liable to this obvious exception, that God formerly passed by the Gentiles, and adopted the Jews as his peculiar people. But when we apply it to Christ, the whole of Paul’s statement agrees with the facts; for all come and blend together, as one family, and, related to one God the Father, are mutually brethren. Let us therefore understand that, through the mediation of Christ, a relationship has been constituted between Jews and Gentiles, because, by reconciling us to the Father, he has made us all one. Jews have no longer any reason to boast that they are the posterity of Abraham, or that they belong to this or that tribe, — to despise others as profane, and claim the exclusive honor of being a holy people. There is but one relationship which ought to be reckoned, both in heaven and on earth, both among angels and among men — a union to the body of Christ. Out of him all will be found scattered. He alone is the bond by which we are united.

16. That he would give to you. Paul wishes that the Ephesians should be strengthened; and yet he had already bestowed on their piety no mean commendation. But believers have never advanced so far as not to need farther growth. The highest perfection of the godly in this life is an earnest desire to make progress. This strengthening, he tells us, is the work of the Spirit; so that it does not proceed from man’s own ability. The increase, as well as the commencement, of everything good in us, comes from the Holy Spirit. That it is the gift of Divine grace, is evident from the expression used, that he would give to you This the Papists utterly deny. They maintain that the second grace is bestowed upon us, according as we have individually deserved it, by making a proper use of the first grace. But let us unite with Paul in acknowledging that it is the “gift” of the grace of God, not only that we have begun to run well, but that we advance; not only that we have been born again, but that we grow from day to day.

According to the riches of his glory. These words are intended to express still more strongly the doctrine of Divine grace. They may be explained in two ways: either, according to his glorious riches, making the genitive, agreeably to the Hebrew idiom, supply the place of an adjective, — or, according to his rich and abundant glory. The word glory will thus be put for mercy, in accordance with an expression which he had formerly used, “to the praise of the glory of his grace.” (Ephesians 1:6) I prefer the latter view.

In the inner man. By the inner man, Paul means the soul, and whatever relates to the spiritual life of the soul; as the outward man denotes the body, with everything that belongs to it, — health, honors, riches, vigor, beauty, and everything of that nature. “Though our outward man perish, yet our inward man is renewed day by day;” that is, if in worldly matters we decay, our spiritual life becomes more and more vigorous. (2 Corinthians 4:16) The prayer of Paul, that the saints may be strengthened, does not mean that they may be eminent and flourishing in the world, but that, with respect to the kingdom of God, their minds may be made strong by Divine power.

17. That Christ may dwell. He explains what is meant by “the strength of the inner man.” As

“it pleased the Father that in him should all fullness dwell,” (Colossians 1:19,)

so he who has Christ dwelling in him can want nothing. It is a mistake to imagine that the Spirit can be obtained without obtaining Christ; and it is equally foolish and absurd to dream that we can receive Christ without the Spirit. Both doctrines must be believed. We are partakers of the Holy Spirit, in proportion to the intercourse which we maintain with Christ; for the Spirit will be found nowhere but in Christ, on whom he is said, on that account, to have rested; for he himself says, by the prophet Isaiah, “The Spirit of the Lord God is upon me.” (Isaiah 61:1; Luke 4:18.) But neither can Christ be separated from his Spirit; for then he would be said to be dead, and to have lost all his power.

Justly, therefore, does Paul affirm that the persons who are endowed by God with spiritual vigor are those in whom Christ dwells. He points to that part in which Christ peculiarly dwells, in your hearts, — to show that it is not enough if the knowledge of Christ dwell on the tongue or flutter in the brain.

May dwell through faith. The method by which so great a benefit is obtained is also expressed. What a remarkable commendation is here bestowed on faith, that, by means of it, the Son of God becomes our own, and “makes his abode with us!” (John 14:23.) By faith we not only acknowledge that Christ suffered and rose from the dead on our account, but, accepting the offers which he makes of himself, we possess and enjoy him as our Savior. This deserves our careful attention. Most people consider fellowship with Christ, and believing in Christ, to be the same thing; but the fellowship which we have with Christ is the consequence of faith. In a word, faith is not a distant view, but a warm embrace, of Christ, by which he dwells in us, and we are filled with the Divine Spirit.

That ye may be rooted and grounded in love. Among the fruits of Christ’s dwelling in us the apostle enumerates love and gratitude for the Divine grace and kindness exhibited to us in Christ. Hence it follows, that this is true and solid excellence; so that, whenever he treats of the perfection of the saints, he views it as consisting of these two parts. The firmness and constancy which our love ought to possess are pointed out by two metaphors. There are many persons not wholly destitute of love; but it is easily removed or shaken, because its roots are not deep. Paul desires that it should be rooted “Meaning (by a continuation of the same architectural metaphor) that ‘the love should be deep and sincere;’ and though ἐρ᾿ῥιζωμένοι be properly applicable to trees, yet it was sometimes used of the foundations of massy edifices; in which case, however, it is in the classical writers almost always accompanied with some word which has reference to buildings.”. — Bloomfield. and grounded, — thoroughly fixed in our minds, so as to resemble a well-founded building or deeply-planted tree. The true meaning is, that our roots ought to be so deeply planted, and our foundation so firmly laid in love, that nothing will be able to shake us. It is idle to infer from these words, that love is the foundation and root of our salvation. Paul does not inquire here, as any one may perceive, on what our salvation is founded, but with what firmness and constancy we ought to continue in the exercise of love.

18. May be able to comprehend. The second fruit is, that the Ephesians should perceive the greatness of Christ’s love to men. Such an apprehension or knowledge springs from faith. By desiring that they should comprehend it with all saints, he shows that it is the most excellent blessing which they can obtain in the present life; that it is the highest wisdom, to which all the children of God aspire. What follows is sufficiently clear in itself, but has hitherto been darkened by a variety of interpretations. Augustine is quite delighted with his own acuteness, which throws no light on the subject. Endeavouring to discover some kind of mysterious allusion to the figure of the cross, he makes the breadth to be love, — the height, hope, — the length, patience, and the depth, humility. This is very ingenious and entertaining: but what has it to do with Paul’s meaning? Not more, certainly, than the opinion of Ambrose, that the allusion is to the figure of a sphere. Laying aside the views of others, I shall state what will be universally acknowledged to be the simple and true meaning.

19. And to know the love of Christ. By those dimensions Paul means nothing else than the love of Christ, of which he speaks afterwards. The meaning is, that he who knows it fully and perfectly is in every respect a wise man. As if he had said, “In whatever direction men may look, they will find nothing in the doctrine of salvation that does not bear some relation to this subject.” The love of Christ contains within itself the whole of wisdom, so that the words may run thus: that ye may be able to comprehend the love of Christ, which is the length and breadth, and depth, and height, that is, the complete perfection of all wisdom. The metaphor is borrowed from mathematicians, taking the parts as expressive of the whole. Almost all men are infected with the disease of desiring to obtain useless knowledge. It is of great importance that we should be told what is necessary for us to know, and what the Lord desires us to contemplate, above and below, on the right hand and on the left, before and behind. The love of Christ is held out to us as the subject which ought to occupy our daily and nightly meditations, and in which we ought to be wholly plunged. He who is in possession of this alone has enough. Beyond it there is nothing solid, nothing useful, — nothing, in short, that is proper or sound. Though you survey the heaven and earth and sea, you will never go beyond this without overstepping the lawful boundary of wisdom.

Which surpasseth knowledge. A similar expression occurs in another Epistle:

“the peace of God, which surpasseth all understanding, shall keep your hearts and minds through Christ Jesus.” (Philippians 4:7)

No man can approach to God without being raised above himself and above the world. On this ground the sophists refuse to admit that we can know with certainty that we enjoy the grace of God; for they measure faith by the perception of the bodily senses. But Paul justly contends that this wisdom exceeds all knowledge; for, if the faculties of man could reach it, the prayer of Paul that God would bestow it must have been unnecessary. Let us remember, therefore, that the certainty of faith is knowledge, but is acquired by the teaching of the Holy Spirit, not by the acuteness of our own intellect. If the reader desire a more full discussion of this subject, he may consult the “Institutes of the Christian Religion.”

That ye may be filled. Paul now expresses in one word what he meant by the various dimensions. He who has Christ has everything necessary for being made perfect in God; for this is the meaning of the phrase, the fullness of God. Men do certainly imagine that they have entire completeness in themselves, but it is only when their pride is swelled with empty trifles. It is a foolish and wicked dream, that by the fullness of God is meant the full Godhead, as if men were raised to an equality with God.

Ephesians 3:20-21

20. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,

20. Ei autem, qui potest cumulate super omnia facere, quae petimus aut cogitamus, secundum potentiam in nobis agentem,

21. Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.

21. Sit gloria in Ecclesia per Iesum Christum, in omnes aetates seculi seculorum. Amen.

20. Now to him. He now breaks out into thanksgiving, which serves the additional purpose of exhorting the Ephesians to maintain “good hope through grace,” (2 Thessalonians 2:16,) and to endeavor constantly to obtain more and more adequate conceptions of the value of the grace of God.

Who is able. “Blessed are they that hunger and thirst for righteousness, for they shall be satisfied. He that hungereth, let him hunger more; and he that desireth, let him still more abundantly desire; for all that he can desire he shall fully obtain.” — Bernard. This refers to the future, and agrees with what we are taught concerning hope; and indeed we cannot offer to God proper or sincere thanksgivings for favors received, unless we are convinced that his goodness to us will be without end. When he says that God is able, he does not mean power viewed apart, as the phrase is, from the act, but power which is exerted, and which we actually feel. Believers ought always to connect it with the work, when the promises made to them, and their own salvation, form the subject of inquiry. Whatever God can do, he unquestionably will do, if he has promised it. This the apostle proves both by former instances, and by the efficacy of the Spirit, which was at this very time exerted on their own minds.

According to the power that worketh in us, — according to what we feel within ourselves; for every benefit which God bestows upon us is a manifestation of his grace, and love, and power, in consequence of which we ought to cherish a stronger confidence for the future. Exceeding abundantly above all that we ask or think, is a remarkable expression, and bids us entertain no fear lest faith of a proper kind should go to excess. Whatever expectations we form of Divine blessings, the infinite goodness of God will exceed all our wishes and all our thoughts.

CHAPTER 4

Ephesians 4:1-6

1. I therefore, the prisoner of the Lord,) beseech you, that ye walk worthy of the vocation wherewith ye are called,

1. Obsecro itaque vos, ego vinctus in Domino, ut digne ambuletis vocatione, ad quam vocati estis,

2. With all lowliness and meekness, with long-suffering, forbearing one another in love;

2. Cum omni humilitate et mansuetudine, cum tolerantia sufferentes vos invicem in dilectione,

3. Endeavouring to keep the unity of the Spirit in the bond of peace.

3. Studentes servare unitatem Spiritus, in vinculo pacis.

4. There is one body, and one Spirit, even as ye are called in one hope of your calling;

4. Unum corpus et unus spiritus; quemadmodum vocati estis in una spe vocationis vestrae.

5. One Lord, one faith, one baptism,

5. Unus Dominus, una fides, unum baptisma.

6. One God and Father of all, who is above all, and through all, and in you all.

6. Unus Deus et Pater omnium, qui est super omnia, et per omnia, (vel, super omnes et per omnes,) et in omnibus vobis.

CHAPTER 3

Ep 3:1-21. His Apostolic Office to Make Known the Mystery of Christ Revealed by the Spirit: Prayer that by the Same Spirit They May Comprehend the Vast Love of Christ: Doxology Ending This Division of the Epistle.

As the first chapter treated of THE Father's office; and the second, THE Son's, so this, that of THE Spirit.

1. of Jesus Christ--Greek, "Christ Jesus." The office is the prominent thought in the latter arrangement; the person, in the former. He here marks the Messiahship of "Christ," maintained by him as the origin of his being a "prisoner," owing to the jealousy of the Jews being roused at his preaching it to the Gentiles. His very bonds were profitable to ("for" or "in behalf of you") Gentiles (Ep 3:13; 2Ti 2:10). He digresses at "For this cause," and does not complete the sentence which he had intended, until Ep 3:14, where he resumes the words, "For this cause," namely, because I know this your call of God as Gentiles (Ep 2:11-22), to be "fellow-heirs" with the Jews (Ep 3:6), "I bow my knees to" the Father of our common Saviour (Ep 3:14, 15) to confirm you in the faith by His Spirit. "I Paul," expresses the agent employed by the Spirit to enlighten them, after he had been first enlightened himself by the same Spirit (Ep 3:3-5, 9).

2. If--The Greek does not imply doubt: "Assuming (what I know to be the fact, namely) that ye have heard," &c. "If, as I presume," The indicative in the Greek shows that no doubt is implied: "Seeing that doubtless," &c. He by this phrase delicately reminds them of their having heard from himself, and probably from others subsequently, the fact. See Introduction, showing that these words do not disprove the address of this Epistle to the Ephesians. Compare Ac 20:17-24.

the dispensation--"The office of dispensing, as a steward, the grace of God which was (not 'is') given me to you-ward," namely, to dispense to you.

3. he made known--The oldest manuscripts read, "That by revelation was the mystery (namely, of the admission of the Gentiles, Ep 3:6; 1:9) made known unto me (Ga 1:12)."

as I wrote afore--namely, in this Epistle (Ep 1:9, 10), the words of which he partly repeats.

4. understand my knowledge--"perceive my understanding" [Alford], or "intelligence." "When ye read," implies that, deep as are the mysteries of this Epistle, the way for all to understand them is to read it (2Ti 3:15, 16). By perceiving his understanding of the mysteries, they, too, will be enabled to understand.

the mystery of Christ--The "mystery" is Christ Himself, once hidden, but now revealed (Col 1:27).

5. in other ages--Greek, "generations."

not made known--He does not say, "has not been revealed." Making known by revelation is the source of making known by preaching [Bengel]. The former was vouchsafed only to the prophets, in order that they might make known the truth so revealed to men in general.

unto the sons of men--men in their state by birth, as contrasted with those illuminated "by the Spirit" (Greek, "IN the Spirit," compare Re 1:10), Mt 16:17.

as--The mystery of the call of the Gentiles (of which Paul speaks here) was not unknown to the Old Testament prophets (Is 56:6, 7; 49:6). But they did not know it with the same explicit distinctness "As" it has been now known (Ac 10:19, 20; 11:18-21). They probably did not know that the Gentiles were to be admitted without circumcision or that they were to be on a level with the Jews in partaking of the grace of God. The gift of "the Spirit" in its fulness was reserved for the New Testament that Christ might thereby be glorified. The epithet, "holy," marks the special consecration of the New Testament "prophets" (who are here meant) by the Spirit, compared with which even the Old Testament prophets were but "sons of men" (Eze 2:3, and elsewhere).

6. Translate, "That the Gentiles are," &c. "and fellow members of the same body, and fellow partakers of the (so the oldest manuscripts read, not 'His') promise, in Christ Jesus (added in the oldest manuscripts), through the Gospel." It is "in Christ Jesus" that they are made "fellow heirs" in the inheritance of God: "of the same body" under the Head, Christ Jesus; and "fellow partakers of the promise" in the communion of THE Holy Spirit (Ep 1:13; He 6:4). The Trinity is thus alluded to, as often elsewhere in this Epistle (Ep 2:19, 20, 22).

7. Whereof--"of which" Gospel.

according to--in consequence of, and in accordance with, "the gift of the grace of God."

given--"which (gift of grace) was given to me by (Greek, 'according to,' as in Ep 3:20; 1:19: as the result of, and in proportion to) the effectual working (Greek, 'energy,' or 'in-working') of His power."

8. am--Not merely was I in times past, but I still am the least worthy of so high an office (compare 1Ti 1:15, end).

least of all saints--not merely "of all apostles" (1Co 15:9, 10).

is--Greek, "has been given."

among--omitted in the oldest manuscripts Translate, "to announce to the Gentiles the glad tidings of the unsearchable (Job 5:9) riches," namely, of Christ's grace (Ep 1:7; 2:7). Ro 11:33, "unsearchable" as a mine inexhaustible, whose treasures can never be fully explored (Ep 3:18, 19).

9. to make all men see--Greek, "to enlighten all" (Ep 1:18; Psa 18:28; He 6:4). "All" (compare Col 1:28).

fellowship--The oldest manuscripts read, "economy," or "dispensation" (compare Col 1:25, 26; and see on Ep 1:10, above). "To make all see how it hath seemed good to God at this time to dispense (through me and others, His stewards) what heretofore was a mystery." Ellicott explains it, "the arrangement," or "regulation" of the mystery (the union of Jews and Gentiles in Christ) which was now to be humbly traced and acknowledged in the fact of its having secretly existed in the counsel of God, and now having been revealed to the heavenly powers by means of the Church.

from the beginning of the world--Greek, "from (the beginning of) the ages." Compare Ep 1:4; Ro 16:25; 1Co 2:7. The "ages" are the vast successive periods of time, marked by successive stages of creation and orders of beings.

in God--"hidden in" His counsels (Ep 1:9).

created all things by Jesus Christ--God's creation of the world and all things therein is the foundation of the rest of the "economy," which is freely dispensed according to the universal power of God [Bengel]. AS God created "the whole range of things" (so the Greek), physical and spiritual alike, He must have an absolute right to adjust all things as He will. Hence, we may see His right to keep the mystery of world-wide salvation in Christ "hidden in Himself," till his own good time for revealing it. The oldest manuscripts omit "by Jesus Christ."

10. The design of God in giving Paul grace to proclaim to the Gentiles the mystery of salvation heretofore hidden.

now--first: opposed to "hidden from the beginning of the world" (Ep 3:5).

unto the principalities and--Greek adds "the"

powers--unto the various orders of good angels primarily, as these dwell "in the heavenly places" in the highest sense; "known" to their adoring joy (1Ti 3:16; 1Pe 1:12). Secondarily, God's wisdom in redemption is made known to evil angels, who dwell "in heavenly places" in a lower sense, namely, the air (compare Ep 2:2 with Ep 6:12); "known" to their dismay (1Co 15:24; Col 2:15).

might be known--Translate, "may be known."

by the church--"by means of," or "through the Church," which is the "theater" for the display of God's manifold wisdom (Lu 15:10; 1Co 4:9): "a spectacle (Greek, 'theater') to angels." Hence, angels are but our "fellow servants" (Re 19:10).

manifold wisdom--though essentially one, as Christ is one, yet varying the economy in respect to places, times, and persons (Is 55:8, 9; He 1:1). Compare 1Pe 4:10, "stewards of the manifold grace of God." Man cannot understand aright its single acts till he can survey them as a connected whole (1Co 13:12). The call of the Church is no haphazard remedy, or afterthought, but part of the eternal scheme, which, amidst manifold varieties of dispensation, is one in its end.

11. which he purposed--Greek, "made." Ellicott translates, "wrought."

12. Translate, "our boldness and our access (Ep 2:18) in confidence through our faith in Him." Alford quotes as an instance, Ro 8:38, &c. "THE access" (Greek) implies the formal introduction into the presence of a monarch.

13. "I entreat you not to be dispirited."

for you--in your behalf.

which is--rather, "which are your glory," namely, inasmuch as showing that God loved you so much, as both to give His Son for you, and to permit His apostles to suffer "tribulations" for you [Chrysostom] in preaching the Gospel to the Gentiles. See on Ep 3:1, "prisoner for you Gentiles." My tribulations are your spiritual "glory," as your faith is furthered thereby (1Co 4:10).

14. For this cause--Resuming the thread of Ep 3:1, "For this cause." Because ye have such a standing in God's Church [Alford].

bow my knees--the proper attitude in humble prayer. Posture affects the mind, and is not therefore unimportant. See Paul's practice (Ac 20:36); and that of the Lord Himself on earth (Lu 22:41).

unto the Father--The oldest manuscripts omit "of our Lord Jesus Christ." But Vulgate and some very old authorities retain them: Ep 3:15, "From whom," in either case, refers to "the Father" (Patera), as "family" (patria, akin in sound and etymology) plainly refers to Him. Still the foundation of all sonship is in Jesus Christ.

15. the whole family--Alford, Middleton, and others translate, "every family": alluding to the several families in heaven and in earth supposed to exist [Theophylact, Æcumenius, in Suicer, 2.633], the apostle thus being supposed to imply that God, in His relation of Father to us His adopted children, is the great prototype of the paternal relation wherever found. But the idea that "the holy angels are bound up in spiritual families or compaternities," is nowhere else in Scripture referred to. And Ac 2:36, where the article is similarly omitted, and yet the translation is, "All the house of Israel," shows that in New Testament Greek the translation is justifiable, "all the family," or "the whole family": which accords with Scripture views, that angels and men, the saints militant and those with God, are one holy family joined under the one Father in Christ, the mediator between heaven and earth (Ep 1:10; Php 2:10). Hence angels are termed our "brethren" (Re 19:10), and "sons of God" by creation, as we are by adoption (Job 38:7). The Church is part of the grand family, or kingdom, which comprehends, besides men, the higher spiritual world, where the archetype, to the realization of which redeemed man is now tending, is already realized. This universal idea of the "kingdom" of God as one divine community, is presented to us in the Lord's Prayer. By sin men were estranged, not only from God, but from that higher spiritual world in which the kingdom of God is already realized. As Christ when He reconciled men to God, united them to one another in a divine community (joined to Himself, the one Head), breaking down the partition wall between Jew and Gentile (Ep 2:14), so also He joins them in communion with all those who have already attained that perfection in the kingdom of God, to which the Church on earth is aspiring (Col 1:20) [Neander].

is named--derives its origin and its name as sons of God. To be named, and to be, are one with God. To bear God's name is to belong to God as His own peculiar people (Nu 6:27; Is 43:7; 44:5; Ro 9:25, 26).

16. according to--that is in abundance consonant to the riches of His glory; not "according to" the narrowness of our hearts. Col 1:11, "Strengthened with all might according to His glorious power."

by--Greek, "through"; "by means of His Spirit."

in--The Greek implies, "infused into."

the inner man--(Ep 4:22, 24; 1Pe 3:4); "the hidden man of the heart." Not predicated of unbelievers, whose inward and outward man alike are carnal. But in believers, the "inner (new) man," their true self, stands in contrast to their old man, which is attached to them as a body of death daily being mortified, but not their true self.

17. That--So that.

dwell--abidingly make His abode (Joh 14:23). Where the Spirit is there Christ is (Joh 14:16, 18).

by faith--Greek, "through faith," which opens the door of the heart to Jesus (Joh 3:20). It is not enough that He be on the tongue, or flit through the brain: the heart is His proper seat [Calvin]. "You being rooted and grounded in love" (compare Ep 3:19), is in the Greek connected with this clause, not with the clause, "that ye may be able to comprehend." "Rooted" is an image from a tree; "grounded" (Greek, "founder," "having your foundations resting on"), from a building (compare Notes,, see on Ep 2:20,21; Col 1:23; 2:7). Contrast Mt 13:6, 21. "Love," the first-fruit of the Spirit, flowing from Christ's love realized in the soul, was to be the basis on which should rest their further comprehension of all the vastness of Christ's love.

18. May be able--even still further. Greek, "May be fully able."

breadth ... length ... depth ... height--namely, the full dimensions of the spiritual temple, answering to "the fulness of God" (Ep 3:19), to which the Church, according to its capacity, ought to correspond (compare Ep 4:10, 13) as to "the fulness of Christ." The "breadth" implies Christ's world-wide love, embracing all men: the "length," its being extended through all ages (Ep 3:21); the "depth," its profound wisdom which no creature can fathom (Ro 11:33); the "height," its being beyond the reach of any foe to deprive us of (Ep 4:8) [Bengel]. I prefer to understand "the breadth," &c., to refer to the whole of the vast mystery of free salvation in Christ for all, Gentile and Jew alike, of which Paul had been speaking (Ep 3:3-9), and of which he now prays they may have a fuller comprehension. As subsidiary to this, and the most essential part of it, he adds, "and to know the love of Christ" (Ep 3:19). Grotius understands depth and height of God's goodness raising us from the lowest depression to the greatest height.

19. passeth--surpasseth, exceeds. The paradox "to know ... which passeth knowledge," implies that when he says "know," he does not mean that we can adequately know; all we know is, that His love exceeds far our knowledge of it, and with even our fresh accessions of knowledge hereafter, will still exceed them. Even as God's power exceeds our thoughts (Ep 3:20).

filled with--rather, as Greek, "filled even unto all the fulness of God" (this is the grand goal), that is, filled, each according to your capacity, with the divine wisdom, knowledge, and love; "even as God is full," and as Christ who dwells in your hearts, hath "all the fulness of the Godhead dwelling in Him bodily" (Col 2:9).

20. unto him--contrasted with ourselves and our needs. Translate, "that is able above all things (what is above all things) to do exceeding abundantly above what we ask or (even) think": thought takes a wider range than prayers. The word, above, occurs thrice as often in Paul's writings, as in all the rest of the New Testament, showing the warm exuberance of Paul's spirit.

according to the power--the indwelling Spirit (Ro 8:26). He appeals to their and his experience. 21. Translate, "Unto Him be the glory (that is, the whole glory of the gracious dispensation of salvation just spoken of) in the Church (as the theater for the manifestation of the glory, Ep 3:10) in Christ Jesus (as in Him all the glory centers, Zec 6:13) to all the generations of eternal ages," literally, "of the age of the ages." Eternity is conceived as consisting of "ages" (these again consisting of "generations") endlessly succeeding one another.

For this cause - Because he maintained that the Gentiles were admitted to all the privileges of the Jews, and all the blessings of the new covenant, without being obliged to submit to circumcision, the Jews persecuted him, and caused him to be imprisoned, first at Caesarea, where he was obliged to appeal to the Roman emperor, in consequence of which he was sent prisoner to Rome. See Act 21:21-28, etc.

The prisoner of Jesus Christ for you Gentiles - For preaching the Gospel to the Gentiles, and showing that they were not bound by the law of Moses, and yet were called to be fellow citizens with the saints; for this very cause the Jews persecuted him unto bonds, and conspired his death.

If ye have heard of the dispensation - The compound particle ειγε, which is commonly translated if indeed, in several places means since indeed, seeing that, and should be translated so in this verse, and in several other places of the New Testament. Seeing ye have heard of the dispensation of God, which is given me to you-ward: this they had amply learned from the apostle during his stay at Ephesus, for he had not shunned to declare unto them the whole counsel of God, Act 20:27, and kept nothing back that was profitable to them, Act 20:20. And this was certainly among those things that were most profitable, and most necessary to be known.

By the dispensation of the grace of God we may understand, either the apostolic office and gifts granted to St. Paul, for the purpose of preaching the Gospel among the Gentiles, see Rom 1:5; or the knowledge which God gave him of that gracious and Divine plan which he had formed for the conversion of the Gentiles. For the meaning of the word economy see the note on Eph 1:10.

By revelation he made known unto me - Instead of εγνωρισε, he made known, εγνωρισθη, was made known, is the reading of ABCD*FG, several others, both the Syriac, Coptic, Slavonic, Vulgate, and Itala, with Clemens, Cyril, Chrysostom, Theodoret, Damascenus, and others: it is doubtless the true reading.

The apostle wishes the Ephesians to understand that it was not an opinion of his own, or a doctrine which he was taught by others, or which he had gathered from the ancient prophets; but one that came to him by immediate revelation from God, as he had informed them before in a few words, referring to what he had said Eph 1:9-12.

Whereby, when ye read - When ye refer back to them.

Ye may understand my knowledge - Ye may see what God has given me to know concerning what has been hitherto a mystery - the calling of the Gentiles, and the breaking down the middle wall between them and the Jews, so as to make both one spiritual body, and on the same conditions.

Which in other ages was not made known - That the calling of the Gentiles was made known by the prophets in different ages of the Jewish Church is exceedingly clear; but it certainly was not made known in that clear and precise manner in which it was now revealed by the Spirit unto the ministers of the New Testament: nor was it made known unto them at all, that the Gentiles should find salvation without coming under the yoke of the Mosaic law, and that the Jews themselves should be freed from that yoke of bondage; these were discoveries totally new, and now revealed for the first time by the Spirit of God.

That the Gentiles should be fellow heirs - This is the substance of that mystery which had been hidden from all ages, and which was now made known to the New Testament apostles and prophets, and more particularly to St. Paul.

His promise in Christ - That the promise made to Abraham extended to the Gentiles, the apostle has largely proved in his Epistle to the Romans; and that it was to be fulfilled to them by and through Christ, he proves there also; and particularly in his Epistle to the Galatians, see Gal 3:14. And that these blessings were to be announced in the preaching of the Gospel, and received on believing it, he every where declares, but more especially in this epistle.

Whereof I was made a minister - Διακονος· A deacon, a servant acting under and by the direction of the great Master, Jesus Christ; from whom, by an especial call and revelation, I received the apostolic gifts and office, and by την ενεργειαν της δυναμεως αυτου, the energy, the in-working of his power, this Gospel which I preached was made effectual to the salvation of vast multitudes of Jews and Gentiles.

Less than the least of all saints - Ελαχιστοτερῳ παντων ἁγιων. As the design of the apostle was to magnify the grace of Christ in the salvation of the world, he uses every precaution to prevent the eyes of the people from being turned to any thing but Christ crucified; and although he was obliged to speak of himself as the particular instrument which God had chosen to bring the Gentile world to the knowledge of the truth, yet he does it in such a manner as to show that the excellency of the power was of God, and not of him; and that, highly as he and his follow apostles were honored; they had the heavenly treasure in earthen vessels. To lay himself as low as possible, consistently with his being in the number of Divinely commissioned men, he calls himself less than the least; and is obliged to make a new word, by strangely forming a comparative degree, not from the positive, which would have been a regular grammatical procedure, but from the superlative. The adjective ελαχυς signifies little, ελασσων or ελαττων, less, and ελαχιστος, least. On this latter, which is the superlative of ελαχυς, little, St. Paul forms his comparative, ελαχιστοτερος, less than the least, a word of which it would be vain to attempt a better translation than that given in our own version. It most strongly marks the unparalleled humility of the apostle; and the amazing condescension of God, in favoring him, who had been before a persecutor and blasphemer, with the knowledge of this glorious scheme of human redemption, and the power to preach it so successfully among the Gentiles.

The unsearchable riches of Christ - The word ανεξιχνιαστος, from α, privative, and εξιχνιαζω, to trace out, from ιχνος, a step, is exceedingly well chosen here: it refers to the footsteps of God, the plans he had formed, the dispensations which he had published, and the innumerable providences which he had combined, to prepare, mature, and bring to full effect and view his gracious designs in the salvation of a ruined world, by the incarnation, passion, death, and resurrection of his Son. There were in these schemes and providences such riches - such an abundance, such a variety, as could not be comprehended even by the naturally vast, and, through the Divine inspiration, unparalleledly capacious mind of the apostle.

Yet he was to proclaim among the Gentiles these astonishing wonders and mysteries of grace; and as he proceeds in this great and glorious work, the Holy Spirit that dwelt in him opens to his mind more and more of those riches - leads him into those footsteps of the Almighty which could not be investigated by man nor angel, so that his preaching and epistles, taken all in their chronological order, will prove that his views brighten, and his discoveries become more numerous and more distinct in proportion as he advances. And had he lived, preached, and written to the present day, he had not exhausted the subject, nor fully declared to the Gentiles the unsearchable riches of Christ - the endless depths of wisdom and knowledge treasured up in him, and the infinity of saving acts and saving power displayed by him.

And to make all men see - Και φωτισαι παντας· And to illuminate all; to give information both to Jews and Gentiles; to afford them a sufficiency of light, so that they might be able distinctly to discern the great objects exhibited in this Gospel.

What is the fellowship of the mystery - The word κοινωνια, which we properly translate fellowship, was used among the Greeks to signify their religious communities; here it may intimate the association of Jews and Gentiles in one Church or body, and their agreement in that glorious mystery which was now so fully opened relative to the salvation of both. But instead of κοινωνια, fellowship, οικονομια, dispensation or economy, is the reading of ABCDEFG, and more than fifty others; both the Syriac, Coptic, Ethiopic, Armenian, Slavonian, Vulgate and Itala, with the chief of the Greek fathers. Some of the best printed editions of the Greek text have the same reading, and that in our common text has very little authority to support it. Dispensation or economy is far more congenial to the scope of the apostle's declaration in this place; he wished to show them the economy of that mystery of bringing Jews and Gentiles to salvation by faith in Christ Jesus, which God from the beginning of the world had kept hidden in his own infinite mind, and did not think proper to reveal even when he projected the creation of the world, which had respect to the economy of human redemption. And although the world was made by Jesus Christ, the great Redeemer, yet at that period this revelation of the power of God, the design of saving men, whose fall infinite wisdom had foreseen, was not then revealed. This reading Griesbach has received into the text.

Who created all things by Jesus Christ - Some very judicious critics are of opinion that this does not refer to the material creation; and that we should understand the whole as referring to the formation of all God's dispensations of grace, mercy, and truth, which have been planned, managed, and executed by Christ, from the foundation of the world to the present time. But the words δια Ιησου Χριστου, by Jesus Christ, are wanting in ABCD*FG, and several others; also in the Syriac, Arabic of Erpen, Coptic, Ethiopic, Vulgate, and Itala; as also in several of the fathers. Griesbach has thrown the words out of the text; and Professor White says, "certissime delenda," they are indisputably spurious. The text, therefore, should be read: which from the beginning of the world had been hidden in God who created all things. No inferiority of Christ can be argued from a clause of whose spuriousness there is the strongest evidence.

That now unto the principalities and powers in heavenly places - Who are these principalities and powers? Some think evil angels are intended, because they are thus denominated, Eph 6:12. Others think good angels are meant; for as these heavenly beings are curious to investigate the wondrous economy of the Gospel, though they are not its immediate objects, see 1Pet 1:12, it is quite consistent with the goodness of God to give them that satisfaction which they require. And in this discovery of the Gospel plan of salvation, which reconciles things in heaven and things on earth - both men and angels, these pure spirits are greatly interested, and their praises to the Divine Being rendered much more abundant. Others imagine the Jewish rulers and rabbins are intended, particularly those of them who were converted to Christianity, and who had now learned from the preaching of the Gospel what, as Jews, they could never have known. I have had several opportunities of showing that this sort of phraseology is frequent among the Jews, and indeed not seldom used in the New Testament. Dr. Macknight, whose mode of arguing against this opinion is not well chosen, supposes that "the different orders of angels in heaven are intended, whose knowledge of God's dispensations must be as gradual as the dispensations themselves; consequently their knowledge of the manifold wisdom of God must have been greatly increased by the constitution of the Christian Church." Of this there can be no doubt, whether the terms in the text refer to them or not.

By the Church - That is, by the Christians and by the wonderful things done in the Church; and by the apostles, who were its pastors.

The manifold wisdom of God - Ἡ πολυποικιλος σοφια· That multifarious and greatly diversified wisdom of God; laying great and infinite plans, and accomplishing them by endless means, through the whole lapse of ages; making every occurrence subservient to the purposes of his infinite mercy and goodness. God's gracious design to save a lost world by Jesus Christ, could not be defeated by any cunning skill or malice of man or devils: whatever hinderances are thrown in the way, his wisdom and power can remove; and his infinite wisdom can never want ways or means to effect its gracious designs.

According to the eternal purpose - Κατα προθεσιν των αιωνων· According to the purpose concerning the periods. This seems to refer to the complete round of the Jewish system, and to that of the Gospel. I have often observed, that though the proper grammatical meaning of the word is ever-during or endless duration, yet it is often applied to those systems, periods, governments, etc., which have a complete duration, taking in the whole of them, from their commencement to their termination, leaving nothing of their duration unembraced. So, here, God purposed that the Jewish dispensation should commence at such a time, and terminate at such a time; that the Gospel dispensation should commence when the Jewish ended, and terminate only with life itself; and that the results of both should be endless. This is probably what is meant by the above phrase.

Which he purposed in Christ Jesus - Ἡν εποιησεν· Which he made or constituted in or for Christ Jesus. The manifestation of Christ, and the glory which should follow, were the grand objects which God kept in view in all his dispensations.

In whom we have boldness - By whom we, Gentiles, have την παρῥησιαν, this liberty of speech; so that we may say any thing by prayer and supplication, and την προσαγωγην, this introduction, into the Divine presence by faith in Christ. It is only in his name we can pray to God, and it is only by him that we can come to God; none can give us an introduction but Christ Jesus, and it is only for his sake that God will either hear or save us. It is on the ground of such scriptures as these that we conclude all our prayers in the name, and for the sake, of Jesus Christ our Lord.

I desire that ye faint not - In those primitive times, when there was much persecution, people were in continual danger of falling away from the faith who were not well grounded in it. This the apostle deprecates, and advances a strong reason why they should be firm: "I suffer my present imprisonment on account of demonstrating your privileges, of which the Jews are envious: I bear my afflictions patiently, knowing that what I have advanced is of God, and thus I give ample proof of the sincerity of my own conviction. The sufferings, therefore, of your apostles are honorable to you and to your cause; and far from being any cause why you should faint, or draw back like cowards, in the day of distress, they should be an additional argument to induce you to persevere."

For this cause I bow my knees - That you may not faint, but persevere, I frequently pray to God, who is our God and the Father of our Lord Jesus. Some very ancient and excellent MSS. and versions omit the words του Κυριου ἡμων Ιησου Χριστου, of our Lord Jesus Christ. And in them the passage reads: I bow my knees unto the Father. The apostle prays to God the Father, that they may not faint; and he bows his knees in this praying. What can any man think of himself, who, in his addresses to God, can either sit on his seat or stand in the presence of the Maker and Judge of all men? Would they sit while addressing any person of ordinary respectability? If they did so they would be reckoned very rude indeed. Would they sit in the presence of the king of their own land? They would not be permitted so to do. Is God then to be treated with less respect than a fellow mortal? Paul kneeled in praying, Act 20:36; Act 21:5. Stephen kneeled when he was stoned, Act 7:60. And Peter kneeled when he raised Tabitha, Act 9:40.

Many parts of this prayer bear a strict resemblance to that offered up by Solomon, 2Chr 6:1, etc., when dedicating the temple: He kneeled down upon his knees before all the congregation of Israel, and spread forth his hands towards heaven; 2Chr 6:13. The apostle was now dedicating the Christian Church, that then was and that ever should be, to God; and praying for those blessings which should ever rest on and distinguish it; and he kneels down after the example of Solomon, and invokes him to whom the first temple was dedicated, and who had made it a type of the Gospel Church.

Of whom the whole family - Believers in the Lord Jesus Christ on earth, the spirits of just men made perfect in a separate state, and all the holy angels in heaven, make but one family, of which God is the Father and Head. St. Paul does not say, of whom the families, as if each order formed a distinct household; but he says family, because they are all one, and of one. And all this family is named - derives its origin and being, from God, as children derive their name from him who is the father of the family: holy persons in heaven and earth derive their being and their holiness from God, and therefore his name is called upon them. Christ gives the name of Christians to all the real members of his Church upon earth; and to all the spirits of just men (saved since his advent, and through his blood) in heaven. They are all the sons and daughters of God Almighty.

That he would grant you - This prayer of the apostle is one of the most grand and sublime in the whole oracles of God. The riches of the grace of the Gospel, and the extent to which the soul of man may be saved here below, are most emphatically pointed out here. Every word seems to have come immediately from heaven; laboring to convey ideas of infinite importance to mankind. No paraphrase can do it justice, and few commentators seem to have entered into its spirit; perhaps deterred by its unparalleled sublimity. I shall only attempt a few observations upon the terms, to show their force and meaning; and leave all the rest to that Spirit by which these most important words were dictated. In the mean time referring the reader to the discourse lately published on this prayer of the apostle, entitled, The Family of God and its Privileges.

That he would grant you - You can expect nothing from him but as a free gift through Christ Jesus; let this be a ruling sentiment of your hearts when you pray to God.

According to the riches of his glory - According to the measure of his own eternal fullness; God's infinite mercy and goodness being the measure according to which we are to be saved. In giving alms it is a maxim that every one should act according to his ability. It would be a disgrace to a king or a noble-man to give no more than a tradesman or a peasant. God acts up to the dignity of his infinite perfections; he gives according to the riches of his glory.

To be strengthened with might - Ye have many enemies, cunning and strong; many trials, too great for your natural strength; many temptations, which no human power is able successfully to resist; many duties to perform, which cannot be accomplished by the strength of man; therefore you need Divine strength; ye must have might; and ye must be strengthened every where, and every way fortified by that might; mightily and most effectually strengthened.

By his Spirit - By the sovereign energy of the Holy Ghost. This fountain of spiritual energy can alone supply the spiritual strength which is necessary for this spiritual work and conflict.

In the inner man - In the soul. Every man is a compound being; he has a body and a soul. The outward man is that alone which is seen and considered by men; the inward man is that which stands particularly in reference to God and eternity. The outward man is strengthened by earthly food, etc.; the inward man, by spiritual and heavenly influences. Knowledge, love, peace, and holiness, are the food of the inward man; or rather Jesus Christ, that bread of life which came down from heaven: he that eateth this bread shall live and be strengthened by it. The soul must be as truly fed and nourished by Divine food as the body by natural food.

That Christ may dwell in your hearts by faith - In this as well as in many other passages, and particularly that in Eph 2:21 (note), the apostle compares the body or Church of true believers to a temple, which, like that of Solomon, is built up to be a habitation of God through the Spirit. Here, as Solomon did at the dedication of the temple at Jerusalem, 2Chr 6:1, etc., Paul, having considered the Church at Ephesus completely formed, as to every external thing, prays that God may come down and dwell in it. And as there could be no indwelling of God but by Christ, and no indwelling of Christ but by faith, he prays that they may have such faith in Christ, as shall keep them in constant possession of his love and presence. God, at the beginning, formed man to be his temple, and while in a state of purity he inhabited this temple; when the temple became defiled, God left it. In the order of his eternal mercy, Christ, the repairer of the breach, comes to purify the temple, that it may again become a fit habitation for the blessed God. This is what the apostle points out to the believing Ephesians, in praying that Christ κατοικησαι, might intensely and constantly dwell in their hearts by faith: for the man's heart, which is not God's house, must be a hold of every foul and unclean spirit; as Satan and his angels will endeavor to fill what God does not.

That ye, being rooted and grounded in love - Here is a double metaphor; one taken from agriculture, the other, from architecture. As trees, they are to be rooted in love - this is the soil in which their souls are to grow; into the infinite love of God their souls by faith are to strike their roots, and from this love derive all that nourishment which is essential for their full growth, till they have the mind in them that was in Jesus, or, as it is afterwards said, till they are filled with all the fullness of God. As a building, their foundation is to be laid in this love. God so loved the world, that he gave his only begotten Son, etc. Here is the ground on which alone the soul, and all its hopes and expectations, can be safely founded. This is a foundation that cannot be shaken; and it is from this alone that the doctrine of redemption flows to man, and from this alone has the soul its form and comeliness. In this, as its proper soil, it grows. On this, as its only foundation, it rests.

May be able to comprehend with all saints - Ἱνα εξισχυσητε καταλαβεσθαι. These words are so exceedingly nervous and full of meaning, that it is almost impossible to translate them. The first word, εξισχυσητε , from εξ, intensive, and ισχυω, to be strong, signifies that they might be thoroughly able, by having been strengthened with might, by God's power. The second word καταλαβεσθαι, from κατα, intensive, and λαμβανω , to take, catch, or seize on, may be translated, that ye may fully catch, take in, and comprehend this wonderful mystery of God. The mind must be rendered apt, and the soul invigorated, to take in and comprehend these mysteries.

What is the breadth, and length, and depth, and height - Here the apostle still keeps up the metaphor, comparing the Church of God to a building; and as, in order to rear a proper building, formed on scientific principles, a ground plan and specification must be previously made, according to which the building is to be constructed, the apostle refers to this; for this must be thoroughly understood, without which the building could not be formed. They were to be builded up a heavenly house, a habitation of God through the Spirit; and this must have its latitude or breadth, its longitude or length, its altitude or height, and its profundity or depth.

It is supposed by some that the apostle is here alluding to the famous temple of Diana at Ephesus, which, as I have already had occasion to remark, was reputed one of the wonders of the world, being in length 425 feet, in breadth 220; it was supported by 127 pillars, each 60 feet high; was builded at the expense of all Asia; and was 220 years in being completed. I cannot, however, allow of this allusion while the apostle had a nobler model at hand, and one every way more worthy of being brought into the comparison. The temple at Jerusalem was that alone which he had in view; that alone could be fitly compared here; for that was built to be a habitation of God; that was his house, and that the place of his rest: so the Christian temple, and the believing heart, are to be the constant, the endless residence of God; and how august must that edifice be in which the eternal Trinity dwells!

But what can the apostle mean by the breadth, length, depth, and height, of the love of God? Imagination can scarcely frame any satisfactory answer to this question. It takes in the eternity of God. God is Love; and in that, an infinity of breadth, length, depth, and height, is included; or rather all breadth, length, depth, and height, are lost in this immensity. It comprehends all that is above, all that is below, all that is past, and all that is to come. In reference to human beings, the love of God, in its Breadth, is a girdle that encompasses the globe; its Length reaches from the eternal purpose of the mission of Christ, to the eternity of blessedness which is to be spent in his ineffable glories; its Depth reaches to the lowest fallen of the sons of Adam, and to the deepest depravity of the human heart; and its Height to the infinite dignities of the throne of Christ. He that overcometh will I give to sit dawn with me upon my throne, as I have overcome and sat down with the Father upon his throne. Thus we see that the Father, the Son, and all true believers in him, are to be seated on the same throne! This is the height of the love of God, and the height to which that love raises the souls that believe in Christ Jesus!

To know the love of Christ, which passeth knowledge - It is only by the love of Christ that we can know the love of God: the love of God to man induced him to give Christ for his redemption; Christ's love to man induced him to give his life's blood for his salvation. The gift of Christ to man is the measure of God's love; the death of Christ for man is the measure of Christ's love. God so loved the world, etc. Christ loved us, and gave himself for us.

But how can the love of Christ, which passeth knowledge, be known? Many have labored to reconcile this seeming contradiction. If we take the verb γνωναι in a sense in which it is frequently used in the New Testament, to approve, acknowledge, or acknowledge with approbation, and γνωσις to signify comprehension, then the difficulty will be partly removed: "That ye may acknowledge, approve, and publicly acknowledge, that love of God which surpasseth knowledge." We can acknowledge and approve of that which surpasses our comprehension. We cannot comprehend God; yet we can know that he is; approve of, love, adore, and serve him. In like manner, though we cannot comprehend, the immensity of the love of Christ, yet we know that he has loved us, and washed us from our sins in his own blood; and we approve of, and acknowledge, him as our only Lord and Savior. In this sense we may be said to know the love of Christ that passeth knowledge.

But it is more likely that the word γνωσις, which we translate knowledge, signifies here science in general, and particularly that science of which the rabbins boasted, and that in which the Greeks greatly exulted. The former professed to have the key of knowledge; the secret of all Divine mysteries; the latter considered their philosophers, and their systems of philosophy, superior to every thing that had ever been known among men, and reputed on this account all other nations as barbarians. When the apostle prays that they may know the love of Christ which passeth knowledge, he may refer to all the boasted knowledge of the Jewish doctors, and to all the greatly extolled science of the Greek philosophers. To know the love of Christ, infinitely surpasseth all other science. This gives a clear and satisfactory sense.

That ye might be filled with all the fullness of God - Among all the great sayings in this prayer, this is the greatest. To be Filled with God is a great thing; to be filled with the Fulness of God is still greater; but to be filled with All the fullness of God, παν το πληρωμα του Θεου, utterly bewilders the sense and confounds the understanding.

Most people, in quoting these words, endeavor to correct or explain the apostle, by adding the word communicable; but this is as idle as it is useless and impertinent. The apostle means what he says, and would be understood in his own meaning. By the fullness of God, we are to understand all those gifts and graces which he has promised to bestow on man, and which he dispenses to the Church. To be filled with all the fullness of God, is to have the whole soul filled with meekness, gentleness, goodness, love, justice, holiness, mercy, and truth. And as what God fills, neither sin nor Satan can fill; consequently, it implies that the soul shall be emptied of sin, that sin shall neither have dominion over it, nor a being in it. It is impossible for us to understand these words in a lower sense than this. But how much more they imply, (for more they do imply), I cannot tell. As there is no end to the merits of Christ, no bounds to the mercy and love of God, no limits to the improvability of the human soul, so there can be no bounds set to the saving influence which God will dispense to the heart of every believer. We may ask, and we shall receive, and our joy shall be full.

Now unto him - Having finished his short, but most wonderfully comprehensive and energetic prayer, the apostle brings in his doxology, giving praise to Him from whom all blessings come, and to whom all thanks are due.

That is able to do exceeding abundantly - It is impossible to express the full meaning of these words, God is omnipotent, therefore he is able to do all things, and able to do ὑπερ εκ περισσου, superabundantly above the greatest abundance. And who can doubt this, who has any rational or Scriptural views of his power or his love?

All that we ask or think - We can ask every good of which we have heard, every good which God has promised in his word; and we can think of, or imagine, goods and blessings beyond all that we have either read of or seen: yea, we can imagine good things to which it is impossible for us to give a name; we can go beyond the limits of all human descriptions; we can imagine more than even God has specified in his word; and can feel no bounds to our imagination of good, but impossibility and eternity: and after all, God is able to do more for us than we can ask or think; and his ability here is so necessarily connected with his willingness, that the one indisputably implies the other; for, of what consequence would it be to tell the Church of God that he had power to do so and so, if there were not implied an assurance that he will do what his power can, and what the soul of man needs to have done?

According to the power that worketh in us - All that he can do, and all that he has promised to do, will be done according to what he has done, by that power of the holy Ghost την ενεργουμενην, which worketh strongly in us - acts with energy in our hearts, expelling evil, purifying and refining the affections and desires, and implanting good.

Unto him - Thus possessed of power and goodness, be glory in the Church - be unceasing praises ascribed in all the assemblies of the people of God, wherever these glad tidings are preached, and wherever this glorious doctrine shall be credited.

By Christ Jesus - Through whom, and for whom, all these miracles of mercy and power are wrought.

Throughout all ages - Εις πασας τας γενεας· Through all succeeding generations - while the race of human beings continues to exist on the face of the earth.

World without end - Του αιωνος των αιωνων· Throughout eternity - in the coming world as well as in this. The song of praise, begun upon earth, and protracted through all the generations of men, shall be continued in heaven, by all that are redeemed from the earth, where eras, limits, and periods are no more for ever.

Amen - So be it. So let it be! and so it will be; for all the counsels of God are faithfulness and truth; and not one jot or tittle of his promise has failed, from the foundation of the world to the present day; nor can fail, till mortality is swallowed up of life.

Therefore, to the Father, Son, and holy Ghost, be glory, dominion, power, and thanksgiving, now, henceforth, and for ever. - Amen and Amen.

1. For the great importance of the matter contained in this chapter, and the sublimity of the language and conceptions, there is no portion of the New Testament equal to this. The apostle was now shut up in prison, but the word of the Lord was not bound; and the kingdom of God seems to have been opened to him in a most astonishing manner. There seems to have been exhibited to him a plan of the Divine counsels and conduct relative to the salvation of man, before and from the foundation of the world to the end of time; and while, with the eye of his mind, he contemplates this plan, he describes it in language at once the most elevated that can be conceived, and every where dignified and appropriate to the subject; so that he may with safety be compared with the finest of the Grecian writers. In the notes I have already observed how hard it is to give any literal translation of the many compound epithets which the apostle uses. Indeed his own nervous language seems to bend and tremble under the weight of the Divine ideas which it endeavors to express. This is most observable in the prayer and doxology which are contained in Eph 3:14-21. A passage in Thucydides, lib. vii. cap. lxxxvii, in fine, where he gives an account of the total overthrow of the Athenian general, Nicias, and his whole army, by the Sicilians, has been compared with this of the apostle; it is truly a grand piece, and no reader can be displeased with its introduction here: ξυνεβη τε εργον τουτο Ἑλληνικον των κατα τον πολεμον τονδε μεγιστον γενεσθαι - και τοις τε κρατησασι λαμπροτατον, και τοις διαφθαρεισι δυστυχεστατον· κατα παντα γαρ παντως νικηθεντες, και ουδεν ολιγον ες ουδεν κακοπαθησαντες, πανωλεθριᾳ δη, το λεγομενον, και πεζος και νηες, και ουδεν ὁ, τι ουκ απωλετο· και ολιγοι απο πολλων επ' οικου απενοστησαν· "This was the greatest discomfiture which the Greeks sustained during the whole war, and was as brilliant to the conquerors as it was calamitous to the vanquished. In every respect they were totally defeated; and they suffered no small evil in every particular: the destruction was universal, both of army and navy; there was nothing that did not perish; and scarcely any, out of vast multitudes, returned to their own homes. The learned may compare the two passages; and while due credit is given to the splendid Greek historian, no critic will deny the palm to the inspired writer.

2. With such portions of the word of God before us, how is it that we can he said conscientiously to credit the doctrines of Christianity, and live satisfied with such slender attainments in the divine life? Can any man that pleads for the necessary and degrading continuance of indwelling sin, believe what the apostle has written? Can we, who profess to believe it, be excusable, and live under the influence of any temper or passion that does not belong to the mind of Christ? Will it be said in answer, that "this is only a prayer of the apostle, and contains his wish from the overflowings of his heart for the spiritual prosperity of the Ephesians?" Was the apostle inspired or not when he penned this prayer? If he were not inspired, the prayer makes no part of Divine revelation; if he were inspired, every petition is tantamount to a positive promise; for what God inspires the heart to pray for, that God purposes to bestow. Then it is his will that all these blessings should be enjoyed by his true followers, that Christ should inhabit their hearts, and that they should be filled with all the fullness of God; yea, and that God should do for them more abundantly than they can ask or think. This necessarily implies that they should be saved from all sin, inward and outward, in this life; that the thoughts of their hearts should be cleansed by the inspiration of God's Holy Spirit, that they might perfectly love him, and worthily magnify his holy name.

As sin is the cause of the ruin of mankind, the Gospel system, which is its cure, is called good news, or glad tidings; and it is good news because it proclaims him who saves his people from their sins. It would be dishonorable to the grace of Christ to suppose that sin had made wounds which that could not heal.

For this cause - That ye may be so "built together," I am a prisoner for you gentiles - For your advantage, and for asserting your right to these blessings. This it was which so enraged the Jews against him.

The dispensation of the grace of God given me in your behalf - That is, the commission to dispense the gracious gospel; to you gentiles in particular. This they had heard from his own mouth.

The mystery - Of salvation by Christ alone, and that both to Jews and gentiles. As I wrote before - Namely, Eph 1:9,10; the very words of which passage he here repeats.

Which in other - In former, ages was not so clearly or fully made known to the sons of men - To any man, no, not to Ezekiel, so often styled, "son of man;" nor to any of the ancient prophets. Those here spoken of are New Testament prophets.

That the gentiles are joint - heirs - Of God. And of the same body - Under Christ the head. And joint - partakers of his promise - The communion of the Holy Ghost.

According to the gift of the grace of God - That is, the apostle - ship which he hath graciously given me, and which he hath qualified me for. By the effectual working of his power - In me and by me.

Unto me, who am less than the least of all saints, is this grace given - Here are the noblest strains of eloquence to paint the exceeding low opinion the apostle had of himself, and the fulness of unfathomable blessings which are treasured up in Christ.

What is the fellowship of the mystery - What those mysterious blessings are whereof all believers jointly partake. Which was, in a great measure, hidden from eternity by God, who, to make way for the free exercise of his love, created all things - This is the foundation of all his dispensations.

That the manifold wisdom of God might be made known by the church - By what is done in the church, which is the theatre of the divine wisdom.

By whom we have free access - Such as those petitioners have, who are introduced to the royal presence by some distinguished favourite. And boldness - Unrestrained liberty of speech, such as children use in addressing an indulgent father, when, without fear of offending, they disclose all their wants, and make known all their requests.

The not fainting is your glory.

Of whom - The Father. The whole family of angels in heaven, saints in paradise, and believers on earth is named. Being the "children of God," (a more honourable title than "children of Abraham,") and depending on him as the Father of the family.

The riches of his glory - The immense fulness of his glorious wisdom, power, and mercy. The inner man - The soul.

Dwell - That is, constantly and sensibly abide.

That being rooted and grounded - That is, deeply fixed and firmly established, in love. Ye may comprehend - So far as an human mind is capable. What is the breadth of the love of Christ - Embracing all mankind. And length - From everlasting to everlasting. And depth - Not to be fathomed by any creature. And height - Not to be reached by any enemy.

And to know - But the apostle corrects himself, and immediately observes, it cannot be fully known. This only we know, that the love of Christ surpasses all knowledge. That ye may be filled - Which is the sum of all. With all the fulness of God - With all his light, love, wisdom, holiness, power, and glory. A perfection far beyond a bare freedom from sin.

Now to him - This doxology is admirably adapted to strengthen our faith, that we may not stagger at the great things the apostle has been praying for, as if they were too much for God to give, or for us to expect from him. That is able - Here is a most beautiful gradation. When he has given us exceeding, yea, abundant blessings, still we may ask for more. And he is able to do it. But we may think of more than we have asked. He is able to do this also. Yea, and above all this. Above all we ask - Above all we can think. Nay, exceedingly, abundantly above all that we can either ask or think.

In the church - On earth and in heaven.

1 FOR this cause I Paul the prisoner of Jesus Christ for you Gentiles ;

i. e. That ye may be farther Confirmed in the Faith of Christ, and more and more built up in him as an Habitation of God, ch. 2. v. 22.

For Christ's sake, for asserting his Cause and Honour: see 2 Tim. 1.8. Philem. 1.9.

For your Cause and Salvation; having preached and declared the Grace of God to be Free, and to belong to you Gentiles aswell as to the Iews (the middle wall of partition being taken away) and so equalled you with them. There is no small difference among Expositours about the connexion of these words; the fairest and easiest seems to be: Either 1. that the Substantive Verb am be here supplied, and the words read, I Paul am the Prisoner of Jesus Christ, q. d. I have for some time been and still am the Prisoner of Jesus Christ. Or 2. that this Verse be joined to the 14. (all the rest from v. 2. to the 13. being included in a Parenthesis) where he begins with the same word as here, and so we may reade it thus, v. 1. For this cause I Paul the prisoner, &c. and then v. 14. I say, For this cause I bow my knees, &c. viz. praying that ye may be strengthned with might by his Spirit. &c. i. e. That they might be more and more built up on Christ on whom they were founded, and had begun to be built.

Marginal references: Chap. 4 1▪ Phil. 1.7, 13, 14, 16. Col. 4.3.; Col. 1.[illegible: 1 letter] ▪ 2 Tim. 2.[illegible: 1 letter] ▪

2 If ye have heard of the dispensation of the grace of God which is given me to you-ward .

This doth not imply Doubting, but rather the Apostle takes the thing for granted, q. d. Seeing ye have heard, and so some render it. See the like, 1 Pet. 2.3.

Either by Grace he means his Apostleship, as, Rom. 1.5. Gal. 2.9. or the Free Grace of God for Salvation revealed in the Gospel which he was to Preach, and then by Dispensation we must understand his Commission, or Ordination of God to that work, viz. to publish that Grace whereof the Ministers of the Gospel are the Dispensers, 1 Cor. 4.1.

To you Ephesians and other Gentiles for whom particularly I am appointed an Apostle, Act. 9.15. & 26.17, 18. Gal. 2.7.

Marginal references: Act. 13.2. Gal. 1.16.

3 How that by revelation he made known unto me the mystery ( as I wrote afore in few words;

Not by man, but immediately, Act. 9.15. Gal. 1.12.

Viz. of calling the Gentiles to Salvation by Faith in Christ, without the works of the Law, v. 6.

In the two former Chapters of this Epistle.

Marginal references: Act. 22.17, 21.; Rom. 16.25. Col. 1.26.; Ch. 1.9, 10.; Or, a little before.

4 Whereby when ye reade ye may understand my knowledge in the mystery of Christ

Or unto which attending.

5 Which in other ages was not made known unto the sons of men , as it is now revealed unto his holy apostles and prophets by the Spirit .

In the times before Christ's coming in the Flesh.

That the Gentiles should be called was formerly known and foretold, but not as since, viz. as to the time and manner of it, and the means whereby it should be effected.

New Testament Prophets, ch. 4.11. Rom. 12.6. and 1 Cor. 14.13.

Either by the Spirits being poured out on the Gentiles, it was known that they should be Co-heirs with the Believing Iews; or rather by the Spirit instructing the Apostles and Prophets, and immediately acquainting them with this mystery.

Marginal references: Act. 10.28.

6 That the Gentiles should be fellow-heirs , and of the same body , and partakers of his promise in Christ by the gospel .

i. e. Have an equal right to the Heavenly Inheritance with the Believing Iews.

The same mystical Body whereof Christ is the Head.

The great promise of the Covenant which comprehends all the rest under it.

In whom all the promises have their accomplishment, 2 Cor. 1.20.

As the means or instrument by which God works Faith, whereby they are made partakers of the Promise, Fellow-heirs, &c.

Marginal references: Col. 3.29,; Chap. 2.15, [illegible: 1 letter]6.; Col. 3.14.

7 Whereof I was made a Minister according to the gift of the grace of God , given unto me by the effectual working of his power .

Either according to the free Gift of God, and which was given merely of Grace; or by gift he understands all those several gifts (as of knowledge, utterance, &c.) which were the necessary qualifications and furniture of an Apostle for the due discharge of his Office, all which were freely given to him.

Whereby God made him a Preacher of the Gospel, who had been a persecutor of Believers, and wrought effectually by the Spirit with his Preaching for the Conversion of thousands, and spreading the Gospel in many Countries, and likewise wrought Miracles for the confirmation of the Truth, and conviction of Hearers, Act. 19.12. and 28.8.

Marginal references: Rom. 1.5.; Chap. 1.19.

8 Unto me who am less than the least of all Saints is this grace given, that I should preach among the Gentiles the unsearcheable riches of Christ .

This the Apostle speaks considering his former estate in Iudaism, when he persecuted the Church of Christ, so 1 Cor. 15.9. and 1 Tim. 1.13, 15. Thus modest is the Apostle, when speaking of himself, and not of his Office.

All that Grace of Christ which he was to make known to the Gentiles in his Preaching, Wisedom, Righteousness, Sanctification, Redemption, 1 Cor. 1.30.

Marginal references: Col. 1.16. [illegible: 1 letter] 2.8. [illegible: 1 word]. 2.7. [illegible: 1 word]. 1.11.

9 And to make all men see what is the fellowship of the mystery which from the beginning of the world hath been hid in God , who created all things by Jesus Christ :

All those to whom the Apostle was sent.

Or to enlighten them: i. e. Ministerially, Act. 26.18. as to enlighten them principally belongs to Christ, Ioh. 1.9.

Or communication of the mystery, viz. concerning the Salvation of the Gentiles without Circumcision, or the works of the Law which God now made known by Paul's Ministry contrary to what the Iews Believed.

Not revealed to Men as to the circumstances and manner of it, but hid in the mind and purpose of God, see the like, ch. 1.9.

This may be understood either of the first Creation, or the second, or immediately of the first, and by that of the second; as God created all things at first, (and so both Iews and Gentiles) and gave them their Being by Christ, (Ioh. 1.3) so he recreates, regenerates, and gives them a new Being by Christ, that they may be of the same Body under him; see the like, 2 Cor. 4.6.

Marginal references: Chap. 1.9. Ver. 3.; Psal. 33.6 Col. 1.16. Heb. 1.2.

10 To the intent that now unto the principallities and powers in heavenly places , might be known by the Church the manifold wisedom of God e.

Good Angels, Col. 1.16. and 1 Pet. 3.22.

Exceedingly, or many ways various. The Divine Wisedom is in it self one simple thing, but appearing in so great variety of Works, it is said to be various. This may be best understood of the whole Oeconomy of Mens Redemption, and God's governing his Church in several Ages, the several Forms of the Church, the various ways of revealing the Divine Will, the different measures of Light let out in different times, the different Dispensations of the Covenant of Grace before the Law, under the Law, under the Gospel, to the Iews, to the Gentiles, &c.

Not effectually, as a Teacher or Instructer of Angels present in Church Assemblies, but objectively, as a Mirrour in which they might be[illegible: 1 letter]old, and contemplate the manifold Wisedom of God.

Marginal references: 1 Pet. 1.12.

11 According to the eternal purpose which he purposed in Christ Jesus our Lord .

All that God doeth in the work of our Redemption, whereby he sets forth his manifold wisedom, he doeth according to what he had from eternity purposed to doe, and therein likewise shews his wisedom to which it belongs to order and determine things before the doing of them, and then to doe them as they have been ordered.

Not onely as the eternal Wisedom of the Father, but as designed in God's Decree to be the Head of the Church, and he by whom God would in time execute his eternal purpose.

12 In whom we have boldness , and access with confidence by the faith of him .

Or by, or through whom, or into whom being engrafted and incorporated.

Or freeness of Speech. It signifies that liberty and spiritual security, whereby we come to God as to a Father, in the freedom of Children, not the fear of Slaves, Rom. 8.15. Gal. 4.6. and 1 Ioh. 2.21.

Not onely in Prayer, but all the communion we have with God by Faith in Christ, 1 Pet. 3.18.

Either securely without fear (a[illegible: 1 letter] before▪ or with confidence of acceptance with God, and obtaining what we ask.

i. e. Faith in him, as Rom. 3.22. see the like, Mark 11.22.

Marginal references: Chap. 2.18.

13 Wherefore I desire that ye faint not at my tribulations for you , which is your glory .

I pray you. This is an exhortation to the Ephesians, not a Prayer to God, for that follows, v. 14.

The Truth I have Preached to you being the cause of my Sufferings, and your Salvation (to which they tend as a mean to confirm your Faith) being the end of them.

Either he means, that their not fainting, or not falling away from Christ by reason of his Sufferings was their Glory, or rather, that his Sufferings were their Glory, in that he did by them seal the Truth of the Doctrine he had Preached, being still ready to suffer for what he delivered to them.

Marginal references: Phil. 1.14. 1 Thess. 3.3. Verse 1.

14 For this cause I bow my knees unto the Father of our Lord Jesus Christ,

This may be referred either to the former Verse, for this cause, viz. that ye faint not, &c. or rather to the first Verse, the Apostle here resuming what he had been beginning there.

15 Of whom the whole family in heaven and earth is named .

Either of God, or rather of Christ last mentioned.

Or Kindred, the Church of God being his Houshold, ch. 2.19.

All the Saints, both which are already in Glory, and which yet live upon the earth, whereever, or whoever they be, Iews or Gentiles.

To be named or called, implies the thing aswell as the name, Isa. 7.14. Luk. 1.35. the whole Family is named of Christ, i. e. of him they are, aswell as are called Christians, and the Church of God. The Iews boasted of Abraham as their Father, but now all Believers, even Gentiles, are one Family of God's People, and upon them the name of Christ is called.

16 That he would grant unto you according to the riches of his glory , to be strengthned with might by his Spirit in the inner man :

i. e. The abundance of his Power, see Rom. 6.4.

Farther degrees of spiritual strength, proceeding from Gods Power as the fountain.

As the immediate worker of all Inherent Grace.

The reasonable Powers of the Soul as renewed by Grace, the same as Heart in the next Verse, and Spirit, 1 Thess. 5.23. see 2 Cor. 4.16.

Marginal references: Rom. 7.22.

17 That Christ may dwell in your hearts by faith ; that ye being rooted and grounded in love .

On whom this Spirit (who must strengthen you as being a Spirit of Might, Isa. 11.2.) resteth, Isa. 61.1.

May intimately, and continually possess and fill not your heads onely with his Doctrine, but your affections with his Spirit, see Ioh. 14.23.

Whereby ye not onely Believe Christ's Truth, but receive and apprehend himself, and which is the means by which ye have union and communion with him.

Either he means 1. our Love to God and our Neighbour, and then he prays that their Love might not be slight and superficial, but strong and firm. Or 2. God's Love to us, and then he prays that the Ephesians who had already tasted God's Love to them in Christ might be more fully strengthned in the perswasion of that Love.

Marginal references: Col. 2.7.

18 May be able to comprehend with all saints , what is the breadth, and length, and depth, and height .

More fully and perfectly to perceive and understand.

Which are or have been.

The immense vastness, dignity and perfection. Either 1. of Redemption by Christ extending both to Iew and Gentile, and so the mystery before mentioned. Or rather 2. of the Love of Christ as follows.

19 And to know the love of Christ, which passeth knowledge , that ye might be filled with all the fulness of God .

Sensibly and experimentally to percieve in your selves.

Which though it may in a greater degree than hitherto be known and experienced, yet never can be in this life fully and absolutely understood, and comprehended, see v. 8. and the like expression, Phil. 4.7.

All that fulness of Knowledge, Faith, Love, Holiness, and whatsoever it is with which God fills Believers gradually here, and perfectly hereafter, when God shall be all in all, 1 Cor. 15.28.

20 Now unto him that is able to doe exceeding abundantly above all that we ask or think , according to the power that worketh in us .

i. e. God the Father.

And therefore is able to stablish you to the end, and doe all for you that hath been desired.

The exceeding greatness of his power, ch. 1.19. Whereby God works Faith, and preserves to Salvation, 1 Pet. 1.5. And enables to bear afflictions, 2 Tim. 1.8.

Marginal references: Rom. 16.25. Jude 24.

21 Unto him be glory in the Church by Christ Jesus , throughout all ages , world without end. Amen.

The whole Church of Iews and Gentiles. The Church onely knows the mystery, and partakes of the benefits before mentioned, and therefore the Church onely can rightly glorifie God for them.

Either in Christ, in whom the Father hath displayed all his love to us; or rather by (according to our version) Christ, as the Mediatour between God and us; by whom we offer up our Services to God, Praises aswell as Prayers, Rom. 1.8. and 7.25.

Or through all generations.

The Apostle's Sufferings; Paul's Appointment as an Apostle; Paul's Labours as an Apostle. (a. d. 61.)

1 For this cause I Paul, the prisoner of Jesus Christ for you Gentiles, 2 If ye have heard of the dispensation of the grace of God which is given me to you-ward: 3 How that by revelation he made known unto me the mystery; (as I wrote afore in few words, 4 Whereby, when ye read, ye may understand my knowledge in the mystery of Christ) 5 Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6 That the Gentiles should be fellowheirs, and of the same body, and partakers of his promise in Christ by the gospel: 7 Whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8 Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9 And to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10 To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 11 According to the eternal purpose which he purposed in Christ Jesus our Lord: 12 In whom we have boldness and access with confidence by the faith of him. 13 Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

Here we have the account which Paul gives the Ephesians concerning himself, as he was appointed by God the apostle of the Gentiles.

I. We may observe that he acquaints them with the tribulations and sufferings which he endured in the discharge of that office, v. 1. The first clause refers to the preceding chapter, and may be understood either of these two ways:—1. "For this cause,—for having preached the doctrine contained in the foregoing chapter, and for asserting that the great privileges of the gospel belong not only to the Jews, but to believing Gentiles also, though they are not circumcised,—for this I am now a prisoner, but a prisoner of Jesus Christ, as I suffer in his cause and for his sake, and continue his faithful servant and the object of his special protection and care, while I am thus suffering for him." Observe, Christ's servants, if they come to be prisoners, are his prisoners; and he despises not his prisoners. He thinks never the worse of them for the bad character which the world gives them or the evil treatment that they met with in it. Paul adhered to Christ, and Christ owned him, when he was in prison.—For you, Gentiles; the Jews persecuted and imprisoned him because he was the apostle of the Gentiles, and preached the gospel to them. We may learn hence that the faithful ministers of Christ are to dispense his sacred truths, however disagreeable they may be to some, and whatever they themselves may suffer for doing so. Or, 2. The words may be thus understood:—"For this cause,—since you are no more strangers and foreigners (as ch. ii. 19), but are united to Christ, and admitted into communion with his church,—I Paul, who am the prisoner of Jesus Christ, pray that you may be enabled to act as becomes persons thus favoured by God, and made partakers of such privileges." To this purport you find him expressing himself in v. 14, where, after the digression contained in the several verses intervening, he proceeds with what he began in the first verse. Observe, Those who have received grace and signal favours from God stand in need of prayer, that they may improve and advance, and continue to act as becomes them. And, seeing Paul while he was a prisoner employed himself in such prayers to God in behalf of the Ephesians, we should learn that no particular sufferings of our own should make us so solicitous about ourselves as to neglect the cases of others in our supplications and addresses to God. He speaks again of his sufferings: Wherefore I desire that you faint not at my tribulation for you, which is your glory, v. 13. While he was in prison, he suffered much there; and, though it was upon their account that he suffered, yet he would not have them discouraged nor dismayed at this, seeing God had done such great things for them by his ministry. What a tender concern was here for these Ephesians! The apostle seems to have been more solicitous lest they should be discouraged and faint upon his tribulations than about what he himself endured; and, to prevent this, he tells them that his sufferings were their glory, and would be so far from being a real discouragement, if they duly considered the matter, that they ministered cause to them for glorying and for rejoicing, as this discovered the great esteem and regard which God bore to them, in that he not only sent his apostles to preach the gospel to them, but even to suffer for them, and to confirm the truths they delivered by the persecutions they underwent. Observe, Not only the faithful ministers of Christ themselves, but their people too, have some special cause for joy and glorying, when they suffer for the sake of dispensing the gospel.

II. The apostle informs them of God's appointing him to the office, and eminently fitting and qualifying him for it, by a special revelation that he made unto him. 1. God appointed him to the office: If you have heard of the dispensation of the grace of God, which is given me to you-ward, v. 2. They could not have heard of this, and therefore he does not design to speak doubtfully of this matter. Eige is sometimes an affirmative particle, and we may read it, Since you have heard, &c. He styles the gospel the grace of God here (as in other places) because it is the gift of divine grace to sinful men; and all the gracious overtures that it makes, and the joyful tidings that it contains, proceed from the rich grace of God; and it is also the great instrument in the hands of the Spirit by which God works grace in the souls of men. He speaks of the dispensation of this grace given to him; he means as he was authorized and commissioned by God to dispense the doctrine of the gospel, which commission and authority were given to him chiefly for he service of the Gentiles: to you-ward. And again, speaking of the gospel, he says, Whereof I was made a minister, &c., v. 7. Here he again asserts his authority. He was made a minister—he did not make himself such; he took not to himself that honour—and he was made such according to the gift of the grace of God unto him. God supplied and furnished him for his work; and in the performance of it suitably assisted him with all needful gifts and graces, both ordinary and extraordinary, and that by the effectual working of his power, in himself more especially, and also in great numbers of those to whom he preached, by which means his labours among them were successful. Observe, What God calls men to he fits them for, and does it with an almighty power. An effectual working of divine power attends the gifts of divine grace. 2. As God appointed him to the office, so he eminently qualified him for it, by a special revelation that he made unto him. He makes mention both of the mystery that was revealed and of the revelation of it. (1.) The mystery revealed is that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ, by the gospel (v. 6); that is, that they should be joint-heirs with the believing Jews of the heavenly inheritance; and that they should be members of the same mystical body, be received into the church of Christ, and be interested in the gospel-promises, as well as the Jews, and particularly in that great promise of the Spirit. And this in Christ, being united to Christ, in whom all the promises are yea and amen; and by the gospel, that is, in the times of the gospel, as some understand it; or, by the gospel preached to them, which is the great instrument and means by which God works faith in Christ, as others. This was the great truth revealed to the apostles, namely, that God would call the Gentiles to salvation by faith in Christ, and that without the works of the law. (2.) Of the revelation of this truth he speaks, v. 3-5. Here we may observe that the coalition of Jews and Gentiles in the gospel church was a mystery, a great mystery, what was designed in the counsel of God before all worlds, but what could not be fully understood for many ages, till the accomplishment expounded the prophecies of it. It is called a mystery because the several circumstances and peculiarities of it (such as the time and manner and means by which it should be effected) were concealed and kept secret in God's own breast, till be an immediate revelation he made them known to his servant. See Acts xxvi. 16-18. And it is called the mystery of Christ because it was revealed by him (Gal. i. 12), and because it relates so very much to him. Of this the apostle has given some hints afore, or a little before; that is, in the preceding chapters. Whereby, when you read; or, as those words may be read, unto which attending (and it is not enough for us barely to read the scriptures, unless we attend to them, and seriously consider and lay to heart what we read), you may understand my knowledge in the mystery of Christ; so as to perceive how God had fitted and qualified him to be an apostle to the Gentiles, which might be to them an evident token of his divine authority. This mystery, he says, in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit (v. 5); that is, "It was not so fully and clearly discovered in the ages before Christ as it is now revealed unto the prophets of this age, the prophets of the New Testament, who are immediately inspired and taught by the Spirit." Let us observe, that the conversion of the Gentile world to the faith of Christ was an adorable mystery, and we ought to bless God for it. Who would have imagined that those who had been so long in the dark, and at so great a distance, would be enlightened with the marvellous light, and be made nigh? Let us learn hence not to despair of the worst, of the worst of persons, and the worst of nations. Nothing is too hard for divine grace to do: none so unworthy but God may please to confer great grace upon them. And how much are we ourselves interested in this affair; not only as we live in a time in which the mystery is revealed, but particularly as we are a part of the nations which in times past were foreigners and strangers, and lived in gross idolatry; but are now enlightened with the everlasting gospel, and partake of its promises!

III. The apostle informs them how he was employed in this office, and that with respect to the Gentiles, and to all men.

1. With respect to the Gentiles, he preached to them the unsearchable riches of Christ, v. 8. Observe, in this verse, how humbly he speaks of himself, and how highly he speaks of Jesus Christ. (1.) How humbly he speaks of himself: I am less than the least of all saints. St. Paul, who was the chief of the apostles, calls himself less than the least of all saints: he means on account of his having been formerly a persecutor of the followers of Christ. He was, in his own esteem, as little as could be. What can be less than the least? To speak himself as little as could be, he speaks himself less than could be. Observe, Those whom God advances to honourable employments he humbles and makes low in their own eyes; and, where God gives grace to be humble, there he gives all other grace. You may also observe in what a different manner the apostle speaks of himself and of his office. While he magnifies his office, he debases himself. Observe, A faithful minister of Christ may be very humble, and think very meanly of himself, even when he thinks and speaks very highly and honourably of his sacred function. (2.) How highly he speaks of Jesus Christ: The unsearchable riches of Christ. There is a mighty treasury of mercy, grace, and love, laid up in Christ Jesus, and that both for Jews and Gentiles. Or, the riches of the gospel are here spoken of as the riches of Christ: the riches which Christ purchased for, and bestows upon, all believers. And they are unsearchable riches, which we cannot find the bottom of, which human sagacity could never have discovered, and men could no otherwise attain to the knowledge of them but by revelation. Now it was the apostle's business and employment to preach these unsearchable riches of Christ among the Gentiles: and it was a favour he greatly valued, and looked upon it as an unspeakable honour to him: "Unto me is this grace given; this special favour God has granted to such an unworthy creature as I am." And it is an unspeakable favour to the Gentile world that to them the unsearchable riches of Christ are preached. Though many remain poor, and are not enriched with these riches, yet it is a favour to have them preached among us, to have an offer of them made to us; and, if we are not enriched with them, it is our own fault.

2. With respect to all men, v. 9. His business and employment were to make all men see (to publish and make known to the whole world) what is the fellowship of the mystery (that the Gentiles who have hitherto been strangers to the church, shall be admitted into communion with it) which from the beginning of the world hath been hid in God (kept secret in his purpose), who created all things by Jesus Christ: as John i. 3, All things were made by him, and without him was not any thing made that was made; and therefore no wonder that he saves the Gentiles as well as the Jews; for he is the common Creator of them both: and we may conclude that he is able to perform the work of their redemption, seeing he was able to accomplish the great work of creation. It is true that both the first creation, when God made all things out of nothing, and the new creation, whereby sinners are made new creatures by converting grace, are of God by Jesus Christ. The apostle adds, To the intent that now unto the principalities and powers in heavenly places might be known, by the church, the manifold wisdom of God, v. 10. This was one things, among others, which God had in his eye in revealing this mystery, that the good angels, who have a pre-eminence in governing the kingdoms and principalities of the world, and who are endued with great power to execute the will of God on this earth (though their ordinary residence is in heaven) may be informed, from what passes in the church and is done in and by it, of the manifold wisdom of God; that is, of the great variety with which God wisely dispenses things, or of his wisdom manifested in the many ways and methods he takes in ordering his church in the several ages of it, and especially in receiving the Gentiles into it. The holy angels, who look into the mystery of our redemption by Christ, could not but take notice of this branch of that mystery, that among the Gentiles is preached the unsearchable riches of Christ. And this is according to the eternal purpose which he purposed in Christ Jesus our Lord, v. 11. Some translate the words kata prothesin ton aionon thus According to the fore-disposing of the ages which he made, &c. So Dr. Whitby, &c. "In the first of the ages," says this author, "his wisdom seeing fit to give the promise of a Saviour to a fallen Adam: in the second age to typify and represent him to the Jews in sacred persons, rites, and sacrifices: and in the age of the Messiah, or the last age, to reveal him to the Jews, and preach him to the Gentiles." Others understand it, according to our translation, of the eternal purpose which God purposed to execute in and through Jesus Christ, the whole of what he has done in the great affair of man's redemption being in pursuance of his eternal decree about that matter. The apostle, having mentioned our Lord Jesus Christ, subjoins concerning him, In whom we have boldness and access with confidence by the faith of him (v. 12); that is, "By (or through) whom we have liberty to open our minds freely to God, as to a Father, and a well-grounded persuasion of audience and of acceptance with him; and this by means of the faith we have in him, as our great Mediator and Advocate." We may come with humble boldness to hear from God, knowing that the terror of the curse is done away; and we may expect to hear from him good words and comfortable. We may have access with confidence to speak to God, knowing that we have such a Mediator between God and us, and such an Advocate with the Father.

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

14 For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15 Of whom the whole family in heaven and earth is named, 16 That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, 18 May be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19 And to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 20 Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21 Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.

We now come to the second part of this chapter, which contains Paul's devout and affectionate prayer to God for his beloved Ephesians.—For this cause. This may be referred either to the immediately foregoing verse, That you faint not, &c., or, rather, the apostle is here resuming what he began at the first verse, from which he digressed in those which are interposed. Observe,

I. To whom he prays—to God, as the Father of our Lord Jesus Christ, of which see ch. i. 3.

II. His outward posture in prayer, which was humble and reverent: I bow my knees. Note, When we draw nigh to God, we should reverence him in our hearts, and express our reverence in the most suitable and becoming behaviour and gesture. Here, having mentioned Christ, he cannot pass without an honourable encomium of his love, v. 15. The universal church has a dependence upon the Lord Jesus Christ: Of whom the whole family in heaven and earth is named. The Jews were wont to boast of Abraham as their father, but now Jews and Gentiles are both denominated from Christ (so some); while others understand it of the saints in heaven, who wear the crown of glory, and of saints on earth who are going on in the work of grace here. Both the one and the other make but one family, one household; and from him they are named Christians , as they really are such, acknowledging their dependence upon, and their relation to, Christ.

III. What the apostle asks of God for these his friends—spiritual blessings, which are the best blessings, and the most earnestly to be sought and prayed for by every one of us, both for ourselves and for our friends. 1. Spiritual strength for the work and duty to which they were called, and in which they were employed: That he would grant you, according to the riches of his grace, to be strengthened, &c. The inner man is the heart or soul. To be strengthened with might is to be mightily strengthened, much more than they were at present; to be endued with a high degree of grace, and spiritual abilities for discharging duty, resisting temptations, enduring persecutions, &c. And the apostle prays that this may be according to the riches of his glory, or according to his glorious riches—answerable to that great abundance of grace, mercy, and power, which resides in God, and is his glory: and this by his Spirit, who is the immediate worker of grace in the souls of God's people. Observe from these things, That strength from the Spirit of God in the inner man is the best and most desirable strength, strength in the soul, the strength of faith and other graces, strength to serve God and to do our duty, and to persevere in our Christian course with vigour and with cheerfulness. And let us further observe that as the work of grace is first begun so it is continued and carried on, by the blessed Spirit of God. 2. The indwelling of Christ in their hearts, v. 17. Christ is said to dwell in his people, as he is always present with them by his gracious influences and operations. Observe, It is a desirable thing to have Christ dwell in our hearts; and if the law of Christ be written there, and the love of Christ be shed abroad there, then Christ dwells there. Christ is an inhabitant in the soul of every good Christian. Where his spirit dwells, there he swells; and he dwells in the heart by faith, by means of the continual exercise of faith upon him. Faith opens the door of the soul, to receive Christ; faith admits him, and submits to him. By faith we are united to Christ, and have an interest in him. 3. The fixing of pious and devout affections in the soul: That you being rooted and grounded in love, stedfastly fixed in your love to God, the Father of our Lord Jesus Christ, and to all the saints, the beloved of our Lord Jesus Christ. Many have some love to God and to his servants, but it is a flash, like the crackling of thorns under a pot, it makes a great noise, but is gone presently. We should earnestly desire that good affections may be fixed in us, that we may be rooted and grounded in love. Some understand it of their being settled and established in the sense of God's love to them, which would inspire them with greater ardours of holy love to him, and to one another. And how very desirable is it to have a settled fixed sense of the love of God and Christ to our souls, so as to be able to say with the apostle at all times, He has loved me! Now the best way to attain this is to be careful that we maintain a constant love to God in our souls; this will be the evidence of the love of God to us. We love him, because he first loved us. In order to this he prays, 4. For their experimental acquaintance with the love of Jesus Christ. The more intimate acquaintance we have with Christ's love to us, the more our love will be drawn out to him, and to those who are his, for his sake: That you may be able to comprehend with all saints, &c. (v. 18, 19); that is, more clearly to understand, and firmly to believe, the wonderful love of Christ to his, which the saints do understand and believe in some measure, and shall understand more hereafter. Christians should not aim to comprehend above all saints; but be content that God deals with them as he uses to do with those who love and fear his name: we should desire to comprehend with all saints, to have so much knowledge as the saints are allowed to have in this world. We should be ambitious of coming up with the first three; but not of going beyond what is the measure of the stature of other saints. It is observable how magnificently the apostle speaks of the love of Christ. The dimensions of redeeming love are admirable: The breadth, and length, and depth, and height. By enumerating these dimensions, the apostle designs to signify the exceeding greatness of the love of Christ, the unsearchable riches of his love, which is higher than heaven, deeper than hell, longer than the earth, and broader than the sea, Job xi. 8, 9. Some describe the particulars thus: By the breadth of it we may understand the extent of it to all ages, nations, and ranks of men; by the length of it, its continuance from everlasting to everlasting; by the depth of it, its stooping to the lowest condition, with a design to relieve and save those who have sunk into the depths of sin and misery; by its height, its entitling and raising us up to the heavenly happiness and glory. We should desire to comprehend this love: it is the character of all the saints that they do so; for they all have a complacency and a confidence in the love of Christ: And to know the love of Christ which passeth knowledge, v. 19. If it passeth knowledge, how can we know it? We must pray and endeavour to know something, and should still covet and strive to know more and more of it, though, after the best endeavours, none can fully comprehend it: in its full extent it surpasses knowledge. Though the love of Christ may be better perceived and known by Christians than it generally is, yet it cannot be fully understood on this side heaven. 5. He prays that they may be filled with all the fulness of God. It is a high expression: we should not dare to use it if we did not find it in the scriptures. It is like those other expressions, of being partakers of a divine nature, and of being perfect as our Father in heaven is perfect. We are not to understand it of his fulness as God in himself, but of his fulness as a God in covenant with us, as a God to his people: such a fulness as God is ready to bestow, who is willing to fill them all to the utmost of their capacity, and that with all those gifts and graces which he sees they need. Those who receive grace for grace from Christ's fulness may be said to be filled with the fulness of God, according to their capacity, all which is in order to their arriving at the highest degree of the knowledge and enjoyment of God, and an entire conformity to him.

The apostle closes the chapter with a doxology, v. 20, 21. It is proper to conclude our prayers with praises. Our blessed Saviour has taught us to do so. Take notice how he describes God, and how he ascribes glory to him. He describes him as a God that is able to do exceedingly abundantly above all that we ask or think. There is an inexhaustible fulness of grace and mercy in God, which the prayers of all the saints can never draw dry. Whatever we may ask, or think to ask, still God is still able to do more, abundantly more, exceedingly abundantly more. Open thy mouth ever so wide, still he hath wherewithal to fill it. Note, In our applications to God we should encourage our faith by a consideration of his all-sufficiency and almighty power. According to the power which worketh in us. As if he had said, We have already had a proof of this power of God, in what he hath wrought in us and done for us, having quickened us by his grace, and converted us to himself. The power that still worketh for the saints is according to that power that hath wrought in them. Wherever God gives of his fulness he gives to experience his power. Having thus described God, he ascribes glory to him. When we come to ask for grace from God, we ought to give glory to God. Unto him be glory in the church by Christ Jesus. In ascribing glory to God, we ascribe all excellences and perfections to him, glory being the effulgency and result of them all. Observe, The seat of God's praises is in the church. That little rent of praise which God receives from this world is from the church, a sacred society constituted for the glory of God, every particular member of which, both Jew and Gentile, concurs in this work of praising God. The Mediator of these praises is Jesus Christ. All God's gifts come from his to us through the hand of Christ; and all our praises pass from us to him through the same hand. And God should and will be praised thus throughout all ages, world without end; for he will ever have a church to praise him, and he will ever have his tribute of praise from his church. Amen. So be it; and so it will certainly be.

CHAP. III. Verſe 1. For this cauſe]

TO wit, That you may be an habitation of God, through the Spirit.

I Paul the priſoner]. I hold not S. Paul ſo happy for his rapture into Paradiſe (ſaith Chryſostome upon this Text) as for his impriſonment for Chriſt.

Verſe 2. Of the dispenſation] Gr. Oeconomy. The Church is Gods houſe, 1 Tim. 3.15. Paul was faithfull therein as a ſteward, Mat. 24.45.

Verſe 3. As I wrote afore in few] Sc. Chap 1.9. & 2.13, &c. Fulneſſe of matter in fewneſſe of words. This is the Scriptures pre-cellency above all humane writings.

Verſe 4. My knowledge in the mystery] The higheſt point of heavenly learning: and hereby he proveth his calling to the Miniſtery.

Verſe 5. Was not made known] ſc. So clearly and particularly. Peter himſelf could hardly be perſwaded to it, Act. 10.14 34, 35.

Verſe 6. Gentiles ſhould be fellow-heirs] Co-heirs, concorporate, and conſorts: three ſweet ſocieties, the former founded upon the two latter.

Verſe 7. By the effectuall working, &c.] Enabling me to accept and improve that gift of Gods grace: whereunto I ſhould otherwiſe turn not the palme, but the back-ſide of the hand.

Verſe 8. Leſſe then the least] Great Paul is leaſt of Saints,O[illegible: 1 letter]ulentiſſima me a[illegible: 1 letter]la, qu[illegible: 1 letter]rum in [illegible: 1 letter] to latent [illegible: 1 letter]e[illegible: 1 letter]ae. Sen. ep. [illegible: 1 letter]3. laſt of Apoſtles, greateſt of ſinners. The beſt b[illegible: 1 letter]lſomes ſinke to the bottome: the goodlieſt buildings have loweſt foundations: the heavieſt ears of corn hang downward, ſo do the [illegible: 2 letters]ughes or trees that are beſt laden.

The unſearchable riche[illegible: 1 letter] ] Gr. Not to be traced out. [non-Latin text not transcribed]. Should not Miniſters be made welcome that come to men on ſuch golden meſſages?

Verſe 9. And to make all men ſee] Gr. To illighten them, far more then the preaching of the Prophets could, 2 Pet. 1.19. To us now is a great light ſprung up. Mat. 4 10.

The fellowſhip] Or, as ſome copies have it) the diſpenſation. [non-Latin text not transcribed].

Who created all things] i. e. Reſtored, repaired: hence Goſpel-daies are called the world to come, Heb. 2.5.

Verſe 10. Might be known by the Church] As by a glaſſe or theatre.

The manifold wiſdome, &c.] Gr. That hath abundance of [illegible: 2 letters] rious variety in it, [non-Latin text not transcribed]. ſuch as is ſeen in the beſt pictures or textures. This the very Angels look intently into (as the Cherubims in the Tabernacle did into the Mercy-ſeat) and are much amuſed and amazed thereat. They ſee that mans ſalvation by Chriſt is a plot of Gods own deviſing.

Verſe 11. According to the eternall purpoſe] Of calling and ſaving the Gentiles by Chriſt: a ſecret that the Angels themſelves could not underſtand, till the time fore-appointed came.

Verſe 12. Boldneſſe and acceſſe] True peace draws men to God, falſe drives them from God. Uprightneſſe hath boldnes, ſerenity hath ſecurity.

Verſe 13. [non-Latin text not transcribed]. Wherefore I deſire] Or, I beg of God, as one would doe an alms,Menaico. Act. 3.2. humbly, heartily. And here the Apoſtle returns to his former diſcourſe, after a long digreſſion, ver. 2. to ver. 13.

At my tribulations for you] For for your ſakes am I maliced and moleſted by the Jews; by whoſe means alſo I am now a priſoner.

Verſe 14 For this cauſe] ſc. That ye faint not, but gather ſtrength.

I bow my knees] A moſt ſeemly and ſutable geſture, uſuall among all Nations, but Turks, who kneel not, nor uncover the head at praier, as holding thoſe poſtures unam[illegible: 1 letter]ly.

Verſe 15. [non-Latin text not transcribed] Paren [illegible: 1 letter]e[illegible: 1 letter]a. Of whom the whole family] Or, Paternity: God is the only Father, to ſpeak properly, Mat. 23 9. The Father of all the father-hood in heaven and earth.

Verſe 16. According to the riches of his glory] That is, of his grace: ſo 2 Cor 3.18. See the Note there.

Verſe 17. That Chriſt may dwell] As the Sun dwels in the houſe by his beams. Faith fetcheth Chriſt into the heart, as into his habitation: And if he dwell there, he is bound to all reparations.

Verſe 18. The breadth and length, &c.] Gods mercy hath all the dimenſions.Pſal. 36, 5. Thy mercy, ô God, reacheth to the heavens: There is the height of it, Great is thy mercy toward me, and thou hast delivered my ſoul from the lowest hell: There is the depth of his mercy. The earth is full of thy goodneſſe: There is the breadth of it. All the ends of the earth have ſeen thy ſalvation: There is the length of it.Pſ[illegible: 1 letter]l. 86.13.

Verſe 19. With all the fulneſſe of God] That is, of Chriſts diffuſive fulneſſe, in whom the Godhead dwelt bodily, and in whom we are complete, Col. 2.9, 10.

Verſe 20. Exceeding abundantly] Gr. [non-Latin text not transcribed]. More then exceedingly or exceſſively. God hath not only a fulneſſe of abundance but of redundancy, of plenty, but of bounty. He is oft better to, us then our praiers.

According to the power] The Apoſtle begins his praier with mention of Gods fatherly mercy: he ſhuts it up with a deſcription of his power. Theſe two, Gods might and Gods mercy are the Jachin and Boaz, the two main pillars of a Chriſtians faith, whereon it reſts in praier.

Verſe 21. Glory in the Church by Chriſt] Who is the refulgency of his Fathers glory, Heb. 1.3.

For this cause. On account of preaching this doctrine; that is, the doctrine that the gospel was to be proclaimed to the Gentiles.

I Paul, the prisoner of Jesus Christ. A prisoner in the service of the Lord Jesus; or made a prisoner in his cause. Not a prisoner for crime, or debt, or as a captive in war, but a captive in the service of the Redeemer. This proves that, at the time of writing this, Paul was in bonds, and there can be no question that he was in Rome. This would be more correctly rendered, "For this cause I, Paul, am the prisoner," etc. So Tindal renders it, "For this cause I, Paul, the servant of Jesus, am in bonds." So also Locke, Rosenmuller, Doddridge, Whitby, Koppe, and others understand it. By this construction the abruptness now manifest in our common version is avoided.

For you Gentiles. Made a prisoner at Rome on your behalf, because I maintained that the gospel was to be preached to the Gentiles. See Acts 22:21-23. He was taken first to Cesarea, and then to Rome. The cause of his imprisonment and of all his difficulties was, that he maintained that the gospel was to be preached to the Gentiles; that when the Jews rejected it, God rejected them; and that he was specially called to carry the message of salvation to the heathen world.

If ye have heard. ειγε. "If at least, if indeed, if so be, spoken of what is taken for granted." Robinson. Comp. 2Cor 5:3, Gal 3:4, Eph 4:21, Col 1:23, for the use of the particle. The particle here is not designed to express a doubt whether they had heard of it or not, for he takes it for granted that they had. Doddridge renders it, "Since I well know you have heard," etc. He had informed them of his being called to be the minister to the Gentiles, Eph 3:3, but still there was a possibility that they had not received the letter containing the information, and he goes, therefore, into another statement on the subject, that they might fully comprehend it. Hence this long parenthetical sentence--one of the longest that occurs in the writings of Paul, and expressed under the impulse of a mind full of the subject; so full, as we would say, that he did not know what to say first. Hence it is exceedingly difficult to understand the exact state of mind in which he was. It seems to me that the whole of this long statement grew out of the incidental mention Eph 3:1 of the fact that he was a prisoner for the Gentiles. Instantly he seems to have reflected that they would be grieved at the intelligence that he was suffering on their account. He goes, therefore, into this long account, to show them how it happened; that it was by the appointment of God; that it was in the evolving of a great and glorious mystery; that it was in a cause adapted to promote, in an eminent degree, the glory of God; that it was according to an eternal purpose; and he, therefore, Eph 3:13, says, that he desires that they would not "faint" or be unduly distressed on account of his sufferings for them, since his sufferings were designed to promote their "glory." He was comforted in the belief that he was making known the glorious and eternal plan of God, and in the belief that was for the welfare of mankind; and he, therefore, entreated then also not to be troubled inordinately at his sufferings.

The dispensation, Gr. economy; rendered stewardship Lk 16:2-4; and dispensation, Eph 1:10, 3:2, Col 1:25. Eph 1:10. It means here, that this arrangement was made that he should be the apostle to the Gentiles. In the assignment of the different parts of the work of preaching the gospel, the office had been committed to him of making it known to the heathen.

Of the grace of God. In the arrangements of his grace.

Which is given me to you-ward. Toward you who are Gentiles. Not to the Ephesians particularly, but to the nations at large. Gall 2:7.

(*) "ye have heard" "since" (a) "dispensation of the grace" Col 1:25 (b) "of God" Rom 12:3.

How that by revelation. Gall 1:12:. He refers to the revelation which was made to him when he was called to the apostolic office, that the gospel was to be preached to the Gentiles, and that he was converted for the special purpose of carrying it to them. See Acts 9:15, 22:21.

Unto me the mystery. The hitherto concealed truth that the gospel was to be preached to the Gentiles. Eph 1:9, on the meaning of the word mystery.

As I wrote afore in few words. Marg., a little before. To what this refers commentators are not agreed. Bloomfield, Doddridge, Rosenmuller, Erasmus, Grotius, Locke, and others, suppose that he refers to what he had written in the two previous chapters respecting the plan of God to call the Gentiles to his kingdom. Calvin supposes that he refers to some former epistle which he had written to them, but which is now lost. He remarks in regard to this, "If the solicitude of Paul be rightly considered; if his vigilance and assiduity; if his zeal and studious habits; if his kindness and promptitude in assisting his brethren, it is easy to suppose that he wrote many epistles, publicly and privately, to this place and to that place. But those only which the Lord saw necessary to the welfare of his church has he taken care to have preserved." In this opinion there is nothing in itself improbable, - comp. Introduction to Isaiah,  6,

(1.)--but it may be doubted whether Paul here refers to any such epistle. The addition which he makes, "whereby, when ye read," etc., seems rather to imply that he refers to what he had just written.

(c) "he made known" Gall 1:12 (+) "mystery" "Secret" (1) "afore" "a little before"

Whereby when ye read. By the bare reading of which you may understand the view which I entertain of the plan of salvation, and the knowledge which I have of God's method of saving men, particularly of his intention in regard to the salvation of the Gentiles.

In the mystery of Christ. This does not refer to anything mysterious in the person of Christ; or the union of the Divine and human nature in him; or to anything difficult of apprehension in the work of the atonement. It means the hitherto concealed doctrine, that through the Messiah the Gentiles were to be received to the same privileges as the Jews, and that the plan of salvation was to be made equally free for all. This great truth had been hitherto concealed, or but partially understood, and Paul says that he was appointed to make it known to the world. His knowledge on the subject, he says, could be understood by what he had said, and from that they could judge whether he was qualified to state and defend the doctrines of the Gospel. Paul evidently supposed that the knowledge which he had on that subject was of eminent value; that it was possessed by few; that it was important to understand it. Hence he dwells upon it. He speaks of the glory of that truth. He traces it back to the counsels of God. He shows that it entered into his eternal plans; and he evidently felt that the truth which he had communicated in the former part of this epistle was among the most important that could come before the mind.

(a) "mystery" Eph 1:9 (*) "mystery" "secret"

Which in other ages. The great purposes of God in regard to the salvation of mankind were not revealed. Rom 16:25.

And prophets. Those who exercised the office of a prophet or inspired teacher in the Christian church. 1Cor 12:1.

By the Spirit. This proves that those who exercised the office of prophet in the Christian church were inspired. They were persons endowed in this manner for the purpose of imparting to the newly-formed churches the doctrines of the Christian system. There is no evidence that this was designed to be a permanent order of men in the church. They were necessary for settling the church on a permanent basis, in the absence of a full written revelation, and when the apostles were away. When the volume of revelation was finished, and the doctrines of the gospel were fully understood, the functions of the office ceased.

(b) "made known" Mt 13:17, Rom 16:25, 1Pet 1:10-12

That the Gentiles should be fellow-heirs. Fellow-heirs with the ancient people of god--the Jews--and entitled to the same privileges. Rom 8:17, Eph 2:13-18

Whereof I was made a minister. Eph 3:2:.

According to the gift of the grace of God. It was not by my own seeking or merit; it was a free gift.

Of the grace of God. The sentiment is, that throughout it was a mere matter of grace that he was called into the ministry, and that so important an office was entrusted to him as that of bearing the gospel to the Gentiles.

By the effectual working of his power. Not by any native inclination which I had to the gospel, and not by any, power which I have put forth. It is by "the energy of his power. Comp. Gall 2:8. Locke understands this of the energy or power which God put forth in converting the Gentiles under his ministry. But it seems to me that it refers rather to the power which God put forth in the conversion of Paul himself, and putting him into the ministry. This is clear from the following verse. The meaning is, that such was his opposition to the gospel by nature, that nothing but the "energy of God" could overcome it, and that his conversion was to be traced to that alone.

(c) "effectual working" Isa 43:13

Unto me, who am less than the least of all saints. This is one of the class of expressions peculiar to Paul. The ordinary terms of language do not express the idea which he wishes to convey, and a word is therefore coined to convey an idea more emphatically. Comp. 2Cor 4:17. The word here used--ελαχιστοτερος--does not occur elsewhere in the New Testament. It is a comparative made from the superlative. Similar expressions are found, however, in later Greek writers. See Bloomfield and Rosenmuller for examples. The word means here, "who am incomparably the least of all the saints; or who am not worthy to be reckoned among the saints." It is expressive of the deep sense which he had of the sinfulness of his past life; of his guilt in persecuting the church and the Saviour; and perhaps of his sense of his low attainments in piety. 1Cor 15:9. Paul never could forget the guilt of his former life; never forget the time when he was engaged in persecuting the church of God.

The unsearchable riches of Christ. On the word riches, as used by Paul, see Eph 1:7. The word rendered unsearchable-- ανεξιχνιαστον occurs but once elsewhere in the New Testament, Rom 11:33, where it is rendered, past finding out. Rom 11:33. It means that which cannot be traced out, or explored; Which is inscrutable, or incomprehensible. The meaning here is, that there was a sufficiency in Christ which could not be traced out or explored. It was wholly incomprehensible. The fulness of the riches in him could not be appreciated. There is no more emphatic expression in the New Testament than this. It shows that the heart of the apostle was full of admiration of the sufficiency and glory that was in the Saviour; that he wanted words to express it; and that he considered it the highest honour to be permitted to tell the world that there were such riches in the Redeemer.

(d) "less than the least" 1Cor 15:9 (e) "riches of Christ" Col 1:27

And to make all men see. In order that the whole human family might see the gloW of God in the plan of salvation. Hitherto the revelation of his character and plans had been confined to the Jews. Now it was his design that all the race should be made acquainted with it.

What is the fellowship of the mystery. Instead of fellowship here--κοινωνια--most Mss. and versions read οικονομια dispensation. See Mill. This reading is adopted by Griesbach, Tittman, Rosenmuller, Koppe, and is regarded by most critics as being the genuine reading. The mistake might easily have been made by a transcriber. The meaning then would be, "to enlighten all in respect to the dispensation of this mystery;" that is, to cause all to understand the manner in which this great truth of the plan of salvation is communicated to men. If the word fellowship is to be retained, it means that this doctrine, or secret counsel of God, was now common to all believers. It was not to be confined to any class or rank of men. Locke renders it, "and to make all men perceive how this mystery comes now to be communicated to the world." Archbishop Whately (Errors of Romanism, ii.  1) renders it, "the common participation of the mystery;" that is, of truths formerly unknown, and which could not be known by man's unaided powers, but which were now laid open by the gracious dispensation of Divine Providence; no longer concealed, or confined to a few, but to be partaken of by all. The allusion, according to him, is to the mysteries of the ancient pagan religions; and he supposes that the apostle designs to contrast those "mysteries" with Christianity. In those "mysteries" there was a distinction between the initiated and uninitiated. There was a revelation, to some of the worshippers, of certain holy secrets from which others were excluded. There were in some of the mysteries, as the Eleusinian, great and lesser doctrines, in which different persons were initiated. In strong contrast with these, the "great mystery" in Christianity was made known to all. It was concealed from none, and there was no distinction made among those who were initiated. No truths which God had revealed were held back from any part, but there was a common participation by all. Christianity has no hidden truths for a part only of its friends; it has no "reserved" doctrines; it has no truths to be entrusted only to a sacred priesthood. Its doctrines are to be published to the wide world, and every follower of Christ is to be a partaker of all the benefits of the truths which Christ has revealed. It is difficult to determine which is the true reading, and it is not very important. The general sense is, that Paul felt himself called into the ministry in order that all men might understand now that salvation was free for all a truth that had been concealed for ages. Bearing this great truth, he felt that he had a message of incalculable value to mankind, and he was desirous to go and proclaim it to the wide world. On the word mystery, Eph 1:9.

Hath been hid in God. With God. It has been concealed in his bosom. The plan was formed, but it had not before been made known.

Who created all things. This is plain enough; but it is not quite so plain why the declaration is introduced in this place. Locke and Rosenmuller suppose that it refers to the new creation, and that the sense is, that God frames and manages this new creation wholly by Jesus Christ. But the expression contains a truth of larger import, and naturally conveys the idea that all things were made by God, and that this was only a part of his great and universal agency. The meaning is, that God formed all things, and that this purpose of extending salvation to the world was a part o his great plan, and was under his control.

By Jesus Christ. As this stands in our common Greek text, as well as in our English version, there is a striking resemblance between the passage and that in Col 1:15,16. But the phrase is wanting in the Vulgate, the Syriac, the Coptic, and in several of the ancient MSS. Mill remarks, that it was probably inserted here by some transcriber from the parallel passage in Col 1:16; and it is rejected as an interpolation by Griesbach. It is not very material whether it be retained in this place or not, as the same sentiment is elsewhere abundantly taught. See Jn 1:3, Col 1:16 Heb 1:2. If it is to be retained, the sentiment is, that the Son of God--the Second Person of the Trinity--was the great and immediate Agent in the creation of the universe.

(f) "mystery" Eph 3:4,5 (*) "mystery" "secret" (a) "Jesus Christ" Ps 33:6

To the intent. Greek, "that"--ινα. The sense is, that it was with this design, or that this was the purpose for which all things were made. One grand purpose in the creation of the universe was, that the wisdom of God might be clearly shown by the church. It was not enough to evince it by the formation of the sun, the stars, the earth, the seas, the mountains, the floods. It was not enough to show it by the creation of intelligent beings, the formation of immortal minds on earth, and the various ranks of the angelic world. There were views of the Divine character which could be obtained only in connexion with the redemption of the world. Hence the universe was created, and man was made upon the earth, not merely to illustrate the Divine perfections in the work of creation, but in a still more illustrious manner in the work of redemption. And hence the deep interest which the angelic hosts have ever evinced in the salvation of man.

That now. The word now--νυν--is wanting in the Vulgate, Syriac, and Arabic; and is omitted by many of the Fathers. See Koppe. If it is to be retained, it means that this display is to be made under the gospel. "Now, since the Messiah is come; now, under the Christian dispensation, this revelation is to be made to distant worlds."

Unto the principalities and powers. To the angelic hosts--the intelligent beings that surround the throne of God. Eph 1:21.

By the Church. By the incarnation of the Redeemer to save it; by the mercy shown to it; by the wise arrangement made to recover his people from the fall; and by all the graces and beauties which that redeemed church will evince on earth and in heaven.

The manifold wisdom of God. Literally, much-variegated. It means the greatly-diversified wisdom. It does not mean merely that there was great wisdom, but that the wisdom shown was diversified and varied; like changing, variegated colours. There was a "beautiful and well-ordered variety of dispensations" towards that church, all of which tended to evince the wisdom of God. It is like a landscape, or a panoramic view passing before the mind, with a great variety of phases and aspects, all tending to excite admiration. In the redemption of the church, there is not merely one form or one phase of wisdom. It is wisdom, ever-varying, ever-beautiful. There was wisdom manifested when the plan was formed; wisdom in the selection of the Redeemer; wisdom in the incarnation; wisdom in the atonement; wisdom in the means of renewing the heart, and sanctifying the soul; wisdom in the various dispensations by which the Church is sanctified, guided, and brought to glory. The wisdom thus shown is like the ever-varying beauty of changing clouds, when the sun is reflected on them at evening. Each aspect is full of beauty. One bright cloud differs in appearance from others; yet all tend to fill the mind with elevated views of God.

According to the eternal purpose. Eph 1:4:. Literally, "the purpose of ages," or of eternity. Locke, Chandler, and Whitby render this, "according to that disposition or arrangement of the ages which he made in Jesus Christ, or through him." The object of such an interpretation seems to be to avoid the doctrine that God had a purpose or plan in the salvation of men, and hence such expositors suppose it refers to the arrangement of the ages of the world by which the plan of redemption was introduced. On the word here rendered purpose--προθεσις-- Rom 8:28. Comp. Eph 1:11. It is rendered shewbread-- "the bread of setting before," Mt 12:4, Mk 2:26, Lk 6:4, Heb 9:2; purpose, Acts 11:23, Acts 27:13, Rom 8:28, 9:11, Eph 1:11, 3:11, 2Ti 1:9; 2Ti 3:10. It does not occur elsewhere in the New Testament. In most of these cases it refers to the purpose or intention of God; in not a single case does it mean arrangement or disposition in any sense like that of making an arrangement of ages or periods of the world; and the interpretation proposed by Whitby, Locke, Clarke, and others, is wholly at variance with the settled use of the word. The word rendered eternal--αιωνων--may mean ages; but it also most usually means eternity. See Eph 3:9. Here it may mean "the purpose of ages;" i.e., the purpose formed in past ages; but the word is most commonly used in the New Testament in the sense of ever, and for ever. Comp. the following places, where it is so rendered in our common version, and beyond a doubt correctly: Mt 6:13, 21:19, Mk 3:29, 11:14, Lk 1:33,55; Jn 4:14, 6:51,58, 8:35, 14:16, Romm 1:25, 9:5, 11:36, 16:27, 2Cor 9:9; 2Cor 11:31, Gal 1:5. The fair meaning of the passage here is, that God had formed a plan which was eternal in reference to the salvation of men; that that plan had reference to the Lord Jesus; and that it was now executed by the gospel. It is impossible to get away from the idea that God has a plan. It is too often affirmed in the Scriptures, and is too consonant with our reason to be disputed. It is as undesirable as it is impossible to escape from that idea. Who could respect or honour an intelligent Being that had no plan, no purpose, no intention, and that did all things by caprice and hap-hazard? If God has any plan, it must be eternal. He has no new schemes; he has no intentions which he did not always have.

Which he purposed. Literally, "which he made."

In Christ Jesus. With reference to him; or which were to be executed through him. The eternal plan had respect to him, and was to be executed by his coming and work.

(c) "eternal purpose" Eph 1:9

We have boldness. The word here used--παρρησιαν--means, properly, boldness of speaking, 2Cor 7:4, Jn 7:26, Acts 4:13,29,31. Here it seems to mean, "freedom of utterance;" and the idea is, that we may come to God now in prayer with confidence through the Lord Jesus. See Heb 4:16.

And access. Eph 2:18.

By the faith of him. By faith in him. The sense is, that we may now come confidently and boldly to the throne of grace for mercy in the name of the Redeemer. Boldness is not rashness, and faith is not presumption; but we may come without hesitating, and with an assurance that our prayers will be heard.

(d) "boldness" Heb 4:16 (*) "boldness" "freedom of speech"

Wherefore I desire that ye faint not. The connexion here is this. Paul was then a prisoner at Rome. He had been made such in consequence of his efforts to diffuse the Christian religion among the Gentiles. Eph 3:1. His zeal in this cause, and the opinions which he held on this subject, had roused the wrath of the Jews, and led to all the calamities which he was now suffering. Of that the Ephesians, he supposes, were aware. It was natural that they should be distressed at his sufferings, for all his privations were endured on their account. But here he tells them not to be troubled and disheartened. He was indeed suffering; but he was reconciled to it, and they should be also, since it was promoting their welfare. The word rendered "faint"- εκκακεω--means, literally, to turn out a coward, or to lose one's courage; then to be faint-hearted, etc. 2Cor 4:1. It is rendered faint in Lk 18:1, 2Cor 4:1,16, Eph 3:13 and weary in Gal 6:9, 2Thes 3:13. It does not elsewhere occur. It is rendered here by Locke, dismayed. Koppe supposes it means that they should not suppose that the Christian religion was vain and false because he was suffering so much from his countrymen on account of it. But it rather means that they might be in danger of being discouraged by the fact that he was enduring so much. They might become disheartened in their attachment to a system of religion which exposed its friends to such calamities. Paul tells them that this ought not to follow. They were to be profited by all his sufferings, and they should, therefore, hold fast to a religion which was attended with so many benefits to them--though he should suffer.

Which is your glory. Which tends to your honour and welfare. You have occasion to rejoice that you have a friend who is willing thus to suffer for you; you have occasion to rejoice in all the benefits which will result to you from his trials in your behalf.

(e) "where is your glory" 2Cor 1:6

For this cause. Some suppose that this is a resumption of what he had commenced saying in Eph 3:1, but which had been interrupted by a long parenthesis. So Bloomfield explains it. But it seems to me more probable that he refers to what immediately precedes. "Wherefore, that the great work may be carried on and that the purposes of these my sufferings may be answered in your benefit and glory, I bow my knees to God, and pray to him:"

I bow my knees. I pray. The usual and the proper posture of prayer is to kneel. Comp. 2Chr 6:13, Dan 6:10, Lk 22:41, Acts 7:60, 9:40; Acts 20:36, 21:5. It is a posture which indicates reverence, and should, therefore, be assumed when we come before God. It has been an unhappy thing that the custom of kneeling in public worship has ever been departed from in the Christian churches.

Unto the Father of our Lord Jesus Christ. To whom, undoubtedly, prayer should ordinarily be addressed. But this does not make it improper to address the Lord Jesus in prayer. Acts 1:24, 7:59,60.

Of whom the whole family. This expression, "of whom," may refer either to "the Father" or to the Lord Jesus. Commentators have been divided in opinion in regard to it. Bloomfield, Chandler, Erasmus, Koppe, and some others, refer it to the Father. Locke, Doddridge, Calvin, and some others, refer it to the Lord Jesus. This is the more natural interpretation. The whole "family of God" means all his children; and the idea is, that they all bear the same name, derived from the Redeemer; all are Christians. No matter where they are, in heaven or in earth; no matter from what nation they are converted, whether Jews or Gentiles, they an have one name, and one Redeemer, and all belong to one family. See Eph 4:4-6.

In heaven. Spirits of just men made perfect. It does not properly refer to angels, for he is not speaking of them, but of the family of the redeemed. If the phrase, "in heaven," could ever be taken to denote the Jews as contradistinguished from the Gentiles, I should think that this was one of the places. Many expositors have supposed that it is frequently so used in this epistle, but I see no clear evidence of it, and no instance where it seems very probable, unless this should be one. And it is not necessary here, for it may mean all the redeemed, whether in heaven or earth, though the connexion would seem rather to have suggested a reference to the Jews and the Gentiles. An expression similar to this occurs in Col 1:20:--"To reconcile all things to himself, whether they be things in earth, or things in heaven." The passage before us is one that is commonly explained by a reference to Jewish opinions. The Jews were accustomed to call the angels in heaven God's upper family, and his people on earth his lower family. See the passages cited from the Rabbinical writers in Wetstein.

Is named. This means substantially the same as is. They are all of one family. They all have one Father, and are all of one community. The expression is taken from the custom in a family, where all bear the name of the head of the family; and the meaning is, that all in heaven and on earth are united under one head, and constitute one community. It does not mean that all are called by the same name, or that the name Christian is given to the angels, but that they all pertain to the same community, and constitute the same great and glorious brotherhood. Part are in heaven, near his throne; part in distant worlds; part are angels of light; part redeemed and happy spirits; part are in the church on earth; but they are all united as one family, and have one Head and Father. This glorious family will yet be gathered together in heaven, and will encompass the throne of their common Father rejoicing.

According to the riches of his glory. According to the glorious abundance of his mercy. See Php 4:19. Out of those stores of rich grace which can never be exhausted. The word riches, so often used by Paul, denotes abundance; and the idea here is, that his grace was inexhaustible and ample for all their wants.

To be strengthened with might. To be powerfully strengthened. That is, to give you abundant strength to bear trials; to perform your duties; to glorify his name.

In the inner man. In the heart, the mind, the soul. Rom 7:22. The body needs to be strengthened every day. In like manner the soul needs constant supplies of grace. Piety needs to be constantly invigorated, or it withers and decays. Every Christian needs grace given each day to enable him to bear trials, to resist temptation, to discharge his duty, to live a life of faith.

(a) "of his glory" Php 4:19 (b) "strengthened" Eph 6:10, Col 1:11 (c) "inner man" Rom 7:22

That Christ may dwell in your hearts by faith. Eph 2:22. Expressions like this often occur in the Scriptures, where God is said to dwell in us, and we are said to be the temples of the Holy Ghost. Jn 14:23; 1Cor 6:19.

That ye being rooted. Firmly established--as a tree is whose roots strike deep, and extend afar. The meaning is, that his love should be as firm in our hearts as a tree is in the soil, whose roots strike deep into the earth.

And grounded. τεθεμελιωμενοι--founded--as a building is on a foundation. The word is taken from architecture where a firm foundation is laid; and the meaning is, that he wished them to be as firm in the love of Christ, as a building is that rests on a solid basis.

In love. In love to the Redeemer--perhaps also in love to each other-- and to all. Love was the great principle of the true religion, and the apostle wished that they might be fully settled in that.

(d) "dwell in your hearts" Jn 14:23, Eph 2:2 (e) "rooted" Col 2:7

May be able to comprehend with all saints. That all others with you may be able to understand this. It was his desire that others, as well as they, might appreciate the wonders of redemption.

What is the breadth, and length, etc. It has been doubted to what this refers. Locke says it refers to the mystery of calling the Gentiles as well as the Jews. Chandler supposes there is an allusion in all this to the temple at Ephesus. It was one of the wonders of the world--exciting admiration by its length, and height, and dimensions in every way, as well as by its extraordinary riches and splendour. In allusion to this, the object of so much admiration and pride to the Ephesians, he supposes that Paul desires that they should become fully acquainted with the extent and beauty of the spiritual temple. But I do not see that there is clear evidence that there is allusion here to the temple at Ephesus. It seems rather to be the language of a heart that was full of the subject, and impressed with its greatness; and the words are employed to denote the dimensions of that love, and are similar to what would be meant if he had said, "that you may know how large, or how great is that love." The apostle evidently meant to express the strongest sense of the greatness of the love of the Redeemer, and to show, in the most emphatic manner, how-much he wished that they should fully understand it. On the phrase "depth and height," Rom 8:39.

And to know the love of Christ. The love of Christ towards us; the immensity of redeeming love. It is not merely the love which he showed for the Gentiles in calling them into his kingdom, which is here referred to; it is the love which is shown for the lost world in giving himself to die. This love is often referred to in the New Testament, and is declared to surpass all other which has ever been evinced. Rom 5:7, Rom 5:8; Jn 15:13. To know this; to feel this; to have a lively sense of it, is one of the highest privileges of the Christian. Nothing will so much excite gratitude in our hearts; nothing will prompt us so much to a life of self-denial; nothing will make us so benevolent and so dead to the world. 2Cor 5:14.

Which passeth knowledge. There seems to be a slight contradiction here in expressing a wish to know what cannot be known, or in a desire that they should understand that which cannot be understood. But it is the language of a man whose heart was full to overflowing. He had a deep sense of the love of Christ, and he expressed a wish that they should understand it. Suddenly he has such an apprehension of it, that he says it is indeed infinite. No one can attain to a full view of it. It had no limit. It was unlike anything which had ever been evinced before. It was love which led the Son of God to become incarnate; to leave the heavens; to be a man of sorrows; to be reviled and persecuted; to be put to death in the most shameful manner--ON A CROSS. Who could understand that Where else had there been anything like that? What was there with which to compare it? What was there by which it could be illustrated? And how could it be fully understood? Yet something of it might be seen, known, felt; and the apostle desired that, as far as possible, they should understand that great love which the Lord Jesus had manifested for a dying world.

That ye might be filled with all the fulness of God. What an expression! How rich and glorious! Who can comprehend all that it implies? Let us inquire into its meaning. There may be here in these verses an allusion to the temple. The apostle had spoken of their being founded in love, and of surveying the length, and breadth, and depth, and height of that love, as of a vast and splendid edifice; and he now desires that those whom he addressed might be pervaded or filled with the indwelling of God. The language here is cumulative, and is full of meaning and richness.

(1.) They were to be full of God. That is, he would dwell in them.

(2.) They were to be filled with the fulness of God--τοπληρωματουθεου. On the word rendered fulness, Eph 1:10, Eph 1:23. It is a favourite word with Paul. Thus he speaks of the fulness of the Gentiles, Rom 11:25; the fulness of time, Gal 4:4; the fulness of him that filleth all in all, Eph 1:23; the fulness of Christ, Eph 4:13; the fulness of the Godhead in Christ, Col 1:19, 2:9. It means here, "that you may have the richest measures of Divine consolation and of the Divine Presence; that you may partake of the entire enjoyment of God in the most ample measure in which he bestows his favours on his people."

(3.) It was to be with all the fulness of God; not with partial and stinted measures of his gracious presence, but with all which he ever bestows. Religion is not a name. It is not a matter of form. It is not a trifle. It is the richest, best gift of God to man. It ennobles our nature. It more clearly teaches us our true dignity than all the profound discoveries which men can make in science; for none of them will ever fill us with the ruiness of God. Religion is spiritual, elevating, pure, Godlike. We dwell with God; walk with God; live with God; commune with God; are like God. We become partakers of the Divine nature, (2Pet 1:4;) in rank we are associated with angels; in happiness and purity we are associated with God.

(a) "fulness of God" Jn 1:16

Now unto him. It is not uncommon for Paul to utter an ascription of praise in the midst of an argument. See Rom 9:5; Rom 11:36, Gal 1:5. Here his mind is full of the subject; and in view of the fact that God communicates to his people such blessings, that they may become filled with all his fairness, he desires that praise should be given to him.

That is able to do. Rom 16:25.

Exceeding abundantly. The compound word here used occurs only in this place, and in 1Thes 3:10, 5:13. It means, to an extent which we cannot express.

Above all that we ask or think. More than all that we can desire in our prayers; more than all that we can conceive. 1Cor 2:9.

According to the power that worketh in us. The exertion of that same power can accomplish for us more than we can now conceive.

(b) "unto him" Rom 16:25, Heb 13:20,21, Jude 1:24

Unto him be glory. Rom 16:27.

In the church or, by the church, Eph 3:10. The church was to be the instrument by which the glory of God would be shown; and it was by the church that his praise would be celebrated.

Throughout all ages, world without end. There is a richness and amplification of language here which shows that his heart was full of the subject, and that it was difficult to find words to express his conceptions. It means, in the strongest sense, FOR EVER. It is one of "the apostle's self-invented phrases," (Bloomfield;) and Blackwall says that no version can fully express the meaning. It is, literally, "unto all generations of the age of ages," or "unto all the generations of the eternity of eternities, or the eternity of ages." It is the language of a heart FULL of the love of God, and desiring that he might be praised without ceasing for ever and ever.

REMARKS.

1. It is a great and glorious truth that the offers of the gospel are made to us, who are by nature Gentiles; and that those offers are confined to no class or condition of men--to no nation or tribe, Eph 3:1-6. This truth had been concealed for ages. The Jews regarded themselves as a peculiar people, and as exclusively the favourites of heaven. The great effort has been made everywhere to show that there was a favoured class of men--a class whom God regarded with peculiar affection, on account of their birth, or rank, or nation, or wealth, or complexion. In one nation, there has been a distinction of caste carefully kept up from age to age, and sustained by all the power of the priesthood and the laws; and it has been held that that one class was the favourite of heaven, and that every other was overlooked or despised. In another nation, it has been held that the services of an illustrious ancestry made a difference among men, and that this fact was to be regarded even in religion. In another, complexion has made a difference; and the feeling has insensibly grown up that one class were the favourites of heaven, because they had a skin not coloured like others, and that those not thus favoured might be doomed to hopeless toil and servitude. In another, the attempt is made to create such a distinction by wealth; and it is felt that the rich are the favourites of heaven. In all these cases there is the secret feeling, that in virtue of rank, or blood, or property, one class are the objects of Divine interest more than others; and that the same plan of salvation is not needed for them which is required for the poor, for the ignorant, and for the slave. The gospel regards all men as on a level; offers the same salvation to all; and offers it on the same terms. This is one of its glories; and for this we should love it. It meets man as he is everywhere a fallen and a ruined being-- and provides a plan adapted to raise all to the glories of the same heaven.

(2.) Humility becomes us. Eph 3:8. Paul felt that he was the least of all saints. He remembered his former life. He recalled the time when he persecuted the church, he felt that he was not worthy to be enrolled in that society which be had so greatly injured. If Paul was humble, who should not be? Who, since his time, has equalled his ardour, his zeal, his attainments in the divine life? Yet the remembrance of his former life served always to keep him humble, and operated as a check on all the tendencies to pride in his bosom. So it should be with us--with all Christians. There has been enough in our past lives to make us humble, if we would recall it, and to make us feel that we are not worthy to be enrolled among the saints. One has been an infidel; one licentious; one intemperate; one rash, revengeful, passionate; one has been proud and ambitious; one has been false, dishonest, faithless; all have had hearts opposed to God, alienated from good, and prone to evil; and there is not a Christian in the world who will not find enough in his past life to make him humble, if he will examine himself--enough to make him feel that he deserves not even the lowest place among the saints. So we shall feel if we look over our lives since we made a profession of religion. The painful conviction will come over our souls, that we have lived so far from God, and done so little in his cause, that we are not worthy of the lowest place among the blessed.

(3.) It is a privilege to preach the gospel, Eph 3:8. So Paul felt. It was an honour of which he felt that he was by no means worthy. It was proof of the favour of God towards him that he was permitted to do it. It is a privilege--an honour--to preach the gospel anywhere, and to any class of men. It is an honour to be permitted to preach in Christian lands; it is an honour to preach among the heathen. It is an honour far above that of conquerors; and he who does it will win a brighter and more glorious crown than he who goes forth to obtain glory by dethroning kings, and laying nations waste. The warrior goes with the sword in one hand and the torch in the other. His path is marked with blood, and with smouldering ruins. He treads among the slain; and the music of his march is made up of dying groans, and the shrieks of widows and orphans. Yet he is honoured, and his name is blazoned abroad; he is crowned with the laurel, and triumphal arches are reared, and monuments are erected to perpetuate his fame. The man who carries the gospel goes for a different purpose. He is the minister of peace. He goes to tell of salvation. He fires no city; lays waste no field; robs no one of a home, no wife of a husband, no child of a father, no sister of a brother; he goes to elevate the intellect, to mould the heart to virtue, to establish schools and colleges; to promote temperance, industry, and chastity; to wipe away tears, and to tell of heaven. His course is marked by intelligence and order; by peace and purity; by the joy of the domestic circle, and the happiness of a virtuous fireside; by consolation on the bed of pain, and by the hope of heaven that cheers the dying. Who would not rather be a preacher of the gospel than a blood-stained warrior? Who would not rather have the wreath that shall encircle the brows of Paul, and Swartz, and Martin, and Brainerd, than the laurels of Alexander and Caesar?

(4.) There is ample fulness in the plan of salvation by the Redeemer, Eph 3:8. In Christ there is unsearchable riches, None can understand the fulness that there is in him; none can exhaust it. Millions and hundreds of millions have been saved by the fulness of his merits; and still those merits are as ample as ever. The sun in the heavens has shone for six thousand years, and has shed light and comfort on countless millions; but his beams are not exhausted or diminished in splendour. To-day, while I write---this beautiful, calm, sweet day (June 24, 1840 )--his beams are as bright, as rich, as full, as they were when they were shed on Eden. So of the Sun of righteousness. Millions have been enlightened by his beams; but to-day they are as full, and rich, and glorious, as they were when the first ray from that Sun reached the benighted mind of a penitent sinner. And that fulness is not to be exhausted. No matter how many partake of his abundance; no matter how many darkened minds are enlightened; no matter though nation after nation comes and partakes of his fulness, yet there is no approach to exhaustion. The sun in the heavens may waste his fires and burn out, and become a dark orb, diffusing horror over a cold and cheerless world; but not so with the Sun of righteousness. That will shine on in glory for ever and ever; and the last penitent sinner on earth who comes to partake of the riches of the grace of Christ shall find it as full and free as did the first who sought pardon through his blood. Oh, the UNSEARCHABLE RICHES of Christ! Who can understand this? Who can grow weary in its contemplation?

(5.) There is no good reason why any sinner should be lost, Eph 3:8. If the merits of the Saviour were limited; if his arm were a feeble human arm; if he died only for a part; and if his merit were already well-nigh exhausted, we might begin to despair. But it is not so. The riches of his grace are unbounded and inexhaustible. And why then does the sinner die? I can answer. He dies like the man who expires of thirst while fountains bubble and streams flow all around him; like him who is starving amidst trees loaded with fruit; like him who is dying of fever in the midst of medicines that would at once restore him; like him who holds his breath, and dies while the balmy air of heaven-- pure, full, and free --floats all around him. If a man thus dies, who is to blame? If a man goes down to hell from lands where the gospel is preached, whose is the fault? It is not because the merits of Christ are limited; it is not because they are exhausted.

(6.) The church is designed to accomplish a most important purpose in the manifestation of the Divine glory and perfections, Eph 3:10. It is by that that his great wisdom is shown. It is by that entirely that his mercy is displayed, Eph 2:7. His power is shown in the creation and support of the worlds; his goodness in the works of creation and Providence; his truth in his promises and threatenings; his greatness and majesty are everywhere displayed in the universe which he has brought into being. His mercy is shown in the church; and there alone. Angels in heaven, not having sinned, have had no occasion for its exercise; and angels that are fallen have had no offer of pardon. Throughout the wide universe there has been, so far as we know, no exercise of mercy but in the church. Hence the interest which the angelic beings feel in the work of redemption. Hence they desire to look into these things, and to see more of the height and depth and length and breadth of the love of God evinced in the work of redemption. Hence the church is to be honoured for ever as the means of making known to distant worlds the way in which God shows mercy to rebellious creatures. It is honour enough for one world thus to be the sole means of making known to the universe one of the attributes of God; and while other worlds may contain more proofs of his power and greatness, it is enough for ours that it shows to distant worlds how he can exercise compassion.

(7.) All tribulation and affliction may be intended to do some good, and may benefit others, Eph 3:13. Paul felt that his sufferings were for the "glory"--the welfare and honour of the Gentiles in whose cause he was suffering. He was then a prisoner at Rome. He was permitted no longer to go abroad from land to land to preach the gospel. How natural would it have been for him to be desponding, and to feel that he was leading a useless life. But he did not feel thus. He felt that in some way he might be doing good. He was suffering in a good cause, and his trials had been brought on him by the appointment of God. He gave himself to writing letters; he talked with all who would come to him, Acts 28:30,31,) and he expected to accomplish something by his example in his sufferings. The sick, the afflicted, and the imprisoned, often feel that they are useless. They are laid aside from public and active life, and they feel that they are living in vain. But it is not so. The long imprisonment of John Bunyan --so mysterious to him and to his friends--was the means of producing the Pilgrim's Progress, new translated into more than twenty languages, and already blessed to the salvation of thousands. The meekness, and patience, and kindness of a Christian on a bed of pain, may do more for the honour of religion than he could do in a life of health. It shows the sustaining power of the gospel; and this is much. It is worth much suffering to show to a world what the gospel can do in supporting the soul in times of trial; and he who is imprisoned or persecuted, who lies month after month, or year after year, on a bed of languishing, may do more for the honour of religion than by many years of active life.

(8.) There is but one family among the friends of God, Eph 3:15. They all have one Father, and all are brethren. In heaven and on earth they belong to the same family, and worship the same God. Let Christians, therefore, first love one another. Let them lay aside all contention and strife. Let them feel that they are brethren; that though they belong to different denominations, and are called by different names, yet they belong to the same family, and are united under the same glorious Head. Let them, secondly, realize how highly they are honoured. They belong to the same family as the angels of light and the spirits of just men made perfect. It is an honour to belong to such a family; an honour to be a Christian. Oh, if we saw this in its true light, how much more honourable would it be to belong to this "family" than to belong to the families of the great on earth, and to have our names enrolled with nobles and with kings!

(9.) Let us seek to know more of the love of Christ in our redemption into understand more of the extent of that love which he evinced for us, Eph 3:16-19. It is worth our study. It will reward our efforts. There are few Christians--if there are any--who understand the richness and fulness of the gospel of Christ; few who have such elevated views as they might have, and should have, of the glory of that gospel. It is wonderful that they who profess to love the Lord Jesus do not study that system more, and desire more to know the height, and depth, and length, and breadth of the love of Christ. True, it passes knowledge. We cannot hope fully to fathom it in this world. But we may know more of it than we do. We may aspire to being filled with all the fulness of God. We may long for it; pant for it; strive for it; pray for it--and we shall not strive in vain. Though we shall not attain all we wish; though there will be an infinity beyond what we can understand in this world, yet there will be enough attained to reward all our efforts, and to fill us with love and joy and peace. The love of God our Saviour is indeed an illimitable ocean; but we may see enough of it in this world to lead us to adore and praise God with overflowing hearts.

For this cause, that is, for preaching the gospel to the Gentiles in general; and in particular, for asserting, that the privileges of justification and salvation by Christ belonged equally to the Gentiles as well as the Jews, though they were not circumcised; for this cause I was persecuted and imprisoned by the Jews.

Where observe, The apostle styles himself Christ's prisoner; I Paul, the prisoner of Jesus Christ. He was at once Christ's prisoner, the Jews' prisoner, the Romans' prisoner, the Gentiles' prisoner; Christ's prisoner, as suffering for his gospel; the Jews' prisoner, as suffering by their accusation; the Romans' prisoner, as suffering by their sentence; the Gentiles prisoner, as suffering for his labours in order to their salvation.

Lord! what a title of honour is here put upon the apostle! I Paul, the prisoner of Jesus Christ. His imprisonment for Christ was verily a greater honour, and matter of higher glorying, than his rapture into the third heavens.

Observe here, 1. The title given to the gospel, it is styled the grace of God; partly because the glad tidings which the gospel brings are the effect and product of God's grace and favour, and partly because the gospel is the instrument and means of working peace in the souls of persons.

Observe, 2. The title given to St. Paul's apostleship; he styles it the dispensation of the grace of God, because God had commissioned him to declare and dispense the gospel of grace to them; Christ's ministers are the dispensers of his mind to the children of men.

Observe, 3. The title here given to the calling of the Gentiles: he styles it a mystery. The calling of the Gentiles to salvation by faith in Christ, without the works of the law, was a mystery hid from ages.

Observe, 4. The way and manner how St. Paul came by the knowledge of this mystery: it was by divine revelation from heaven, Eph 3:3 How that by revelation he made known unto me the mystery. The mystery of man's redemption in general, and of the calling of the Gentiles in particular to the participation of that grace, was made known by divine revelation to the apostles by God himself. The truth is, the redempton of a lost world, by the incarnation, death, and passion, of the Son of God, is so stupendous and surprising, so wonderful and amazing, that the very thoughts of it had been the highest blasphemy, if God himself had not revealed it.

Our apostle here proceeds in setting forth this great mystery of man's redemption in general, and the calling of the Gentiles in particular: he styles it a mystery.

1. Now a mystery is a purpose and decree of God, unknown to, and unsearchable by, man, unless first by revelation discovered and made known by God himself; such a mystery was the whole gospel in general, and this article concerning the calling of the Gentiles in particular.

2. St. Paul styles it a mystery, in other ages of the church, not made known, that is, not so plainly and clearly, unto the sons of men, Jews or Gentiles; for the calling of the Gentiles was foretold and prophesied of, under the Old Testament, but darkly and obscurely; the time when, the manner how, and the means by which, were not understood, till now the Holy Spirit of God revealed it to the apostles and evangelical prophets under the New Testament.

3. The apostle amplifies and sets forth the glorious excellency of that mystery which here he had made mention of; namely, that the Gentiles should have access into the church without an entrance by the door of circumcision, be joint-heirs of the heavenly inheritance with all believers, and together with the Jews taken into the bond of the covenant; and finally, that they were brought into this happy estate by the preaching of the gospel, and by believing and obeying of it.

Learn hence, That the calling of the neglected and despised Gentiles to the knowledge of Christ, and participation of gospel privileges with the Jews, was a great mystery, awfully to be admired, and a glorious mercy, with all thankfulness to be acknowledged, That the Gentiles should be fellow-heirs of the same body, &c.

As if the apostle had said, "Of this gospel it pleased God to make me a successful minister or dispenser, furnishing me with ordinary and extraordinary gifts and graces from his Holy Spirit, for that weighty work and sevice; unto me, even unto me, I say, was this special favour granted, though unworthy, (being less than the least of all saints, because once a great persecutor,) yet unto me was the apostolic office committed, to preach unto the Gentiles the incomparable and incomprehensible riches of God's mercy towards them in Christ, in receiving them fully, freely and finally, in covenant with himself; and to make known unto all men what is the communion or fellowship of this mystery, namely, that the Gentiles with the Jews should have one faith, one Lord, one hope, one heavenly inheritance; which was a mystery hid in the secret intention and decree of God, until discovered by divine revelation.

Observe here, 1. How careful the apostle was to assert his authority and apostolical commission, I was made a minister; and how he refers his calling immediately to the grace of God, Unto me was this grace given. It was the grace of God converted him, it was the grace of God revealed the gospel to him, and that called him to reveal it unto others.

Observe, 2. How the apostle attributes the success of his ministry to the power of God, and not to his own endeavours; By the effectual working of his own power. The grace of God in him, and the power of God accompanying him, was effectual to the conversion of very many sinners, and to the producing of great signs and miracles which were wrought by him.

Observe, 3. The noble subject of St. Paul's sermons, what it was he preached amongst the Gentiles; namely, the unsearchable riches of Christ. Riches imply abundance, and abundance of such things as are of worth and value: in Christ are riches, all riches, eminently and transcendently found; riches of grace, and riches of glory: and these are called unsearchable; not as if it were unlawful to search after them, but because after our utmost search after them we can never fully discover them.

Learn hence, that there are such mazes, such mysteries of love and goodness, in our Lord Jesus Christ, as, though it be our duty to be continually searching after them, yet we can never, by our utmost searching, fully discover them and find them out.

Observe,4. The humble and low opinion which the great apostle had of himself, not barely the least, but less than the least of all saints; he was, in his own esteem, as little as could be, less than the least; a double dimunitive; a comparative made of a superlative.

Thus he debases himself, upon consideration of his former enmity against Christ and his church: lower he could not lie than he lays himself, the greatest and chiefest of sinners; the least, yea, less than the least, of all saints; growth in grace, and increase in humility accompany one another.

Observe here, 1. The title given to the holy angels; they are styled principalities and powers, because God makes us of their powerful ministry in governing the kingdoms and principalities of this world: and they are said to be in heavenly places; not as if they were never here upon earth below, but because the ordinary place of their residence is heaven above.

Observe, 2. That the angels are not omniscient and all knowing. The wisdom of God in the work of redemption was a secret unknown to the glorious angels; they did not know it until God made it known unto them.

Observe, 3. That God did not make the mystery of the gospel, or the glorious work of redemption, known unto the angels immediately, but occasionally, by the revelation of it first to the church, and by the church to them: as if the apostles had said, "Had it not been for the light given to, and spread abroad in, the church, the angels had been in the dark about the mysteries of the gospel to this day. By the church is made known unto the angels the manifold wisdom of God."

Quest. But how could the church communicate this knowledge to angels?

Ans. Either the angels did gather up their knowledge of these mysteries, by the ministry of the apostles preaching them to the world in a way of information; or else they saw, as in a glass, the manifold wisdom of God, and the dispensations of his mercy, grace, and goodness, towards his church, in a way of contemplation.

Observe, 4. The title here given to the work of redemption, it is styled, the maniflod wisdom of God.

O, how full of variety was the wisdom of God in man's recovery! It is of many folds and plaits, manifold in kind, manifold in degree, manifold in its administration. There are manifold secrets in this wisdom: some less perfectly seen, some more perfectly understood, and some that will never perhaps be thoroughly understood. Doubtless, there are some secrets in the wisdom of God, which it belongs only to God to understand and know. Blessed be God that so much of the manifold wisdom of God, in the glorious work of redemption, is made known unto us, as will eternally ravish and delight us.

Our apostle here shows,

1. That whatever the wisdom of God has done in the work of redemption, was from all eternity purposed to be done, and that our Lord Jesus Christ was the Person by whom God would in time execute his eternal purpose: According to the eternal purpose which he purposed in Christ Jesus.

Next, he shows the great and gracious privileges which all believers are admitted to the participation of, by and through our Lord Jesus Christ; namely, boldness, access, and confidence: In whom we have boldness, and access, with confidence, through the faith of him.

Access' that is, a liberty of approach to God as a Father:

Boldness; that is, a freedom of speech in delivering our heart, our whole mind and heart, to him, in the duty of prayer and thanksgiving:

Confidence; that is, a well-grounded persuasion that both our persons and performances shall find acceptance with God.

All which privileges are enjoyed by the exercise of faith in Christ: We have boldness, access, and confidence, through the faith of him.

Lastly, He exhorts them not to faint under or be discouraged at, his present sufferings, much less to backslide from christianity upon that account, seeing that his tribulations were both profitable, and also glorious and honourable: I desire that ye faint not at my tribulations for you, which is your glory.

Observe here, 1. That new converts to christianity are subject to faintings and drooping discouragements at the news of sufferings.

Observe, 2. That persecution for the gospel of Christ is a trial, not only to those who are under it, but to those that hear of it. St. Paul here was more afraid of the Ephesians fainting under his sufferings, than he was of his own fainting, and therefore he doth carefully guard against it: I desire you not to faint at my tribulations.

Observe, 3. That the persecutions and afflictions, the hardships and severities, which the ministers of Christ do for the most part endure and undergo, are for the sake of their people; they might shift off and shun the cross as well as other men, did not love to the souls of their people engage them to suffer the sharpest persecution for their sake: I desire you faint not at my tribulation for you; that is, for preaching the gospel to you.

Observe, 4. From those words, My tribulation, which is your glory: so honourable it is to suffer for Christ, that not only the ministers of Christ themselves, who suffer, are thereby honoured, but the people of their charge also are greatly honoured thereby; in testifying God's high esteem of such a people in sending his ministers not only to teach and instruct them, but to suffer for them, yea, even to die for them. Which consideration ought not only to prevent our people's fainting at our sufferings, but should make them glory in them, and take encouragement from them: My tribulation, saith St. Paul, is in your glory.

Our apostle having exhorted the Ephesians in the foregoing verse, not to faint at his tribulation for the gospel, here he puts up a most affectionate prayer to God for them on the same account: For this cause, and in order to this end, I bow my knees, &c. Now in this affectionate and most excellent prayer of the apostle, we have several particulars worthy of our notice and remark.

As, 1. The humble gesture which the apostle used in his prayers, I bow my knees; thereby expressing the reverent frame of his heart in prayer.

Learn hence, That the gestures which we use in prayer should be such as may best express our reverence of God, and denote our profound humility before him.

Observe, 2. The person prayed to, God, under the appellation of a Father, and, in particular, as the Father of our Lord Jesus Christ: I bow my knees unto the Father of our Lord Jesus Christ.

Blessed be God, that believers and Christ have one and the same father; he by nature, we by grace; he by eternal generation, we by gracious adoption.

By virtue of this relation we may expect to be heard in prayer as Christ was, and to be helped in our distresses, as Christ was, and in God's good time to be possessed of the inheritance of children, as Christ is.

Observe, 3. The title given to the church: it is styled God's family, his household: all the saints on earth, whether Jews or Gentiles, and all the glorified angels and saints in heaven, do make but one family. There is but one catholic or universal church, comprehending all its members both in heaven and earth: and all within the church are of one kindred and line, descended of one common Father; and his Family is named, that is, united under Christ, he being the head of all.

Observe, 4. The mercy prayed for, That he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man Eph 3:16.

Where note, 1. The mercy itself: spiritual strength, strength in the inner man, to enable them them to bear afflictions, to endure persecutions, to resist temptations, to grapple with all their spiritual enemies in the progress of their Christian course.

Note, 2. The fountain from whence all spiritual strength flows; and that is, from the Holy Spirit; Strengthened with might by his spirit. It is the Holy spirit of God that constantly renews the believers strength, by upholding and actuating their graces, which otherwise would fade and wither, would languish and die.

So many and so mighty are our spiritual enemies, that we have to wrestle with and strive against, that except we be under propt and strengthened by the almighty power of the Holy Spirit in the inner man, we cannot keep our ground, and much less get ground of our enemy, but shall become an easy prey to every temptation.

Note, 3. The moving, impelling, or impulsive cause, from whence the foregoing mercy is expected to proceed and flow, namely, from the rich and glorious mercy of God: God grant you according to the riches of his glory to be strengthened.

In all our approaches to God for any blessings, especially for spiritual blessings, it is our duty to direct the eye of our faith to that inexhaustible fountain of rich mercy and almighty power, in God, whereby he is both able and willing to bestow upon us whatever is agreeable to his holy will: God grant you according to the richness of his glory, to be strengthened with might by his Spirit in the inner man.

Our apostle here proceeds with affectionate ardour to pray for further spiritual blessings on the behalf of his beloved Ephesians:

1. He prays that Christ may dwell in their hearts by his most holy faith. The phrase of dwelling in us, imports a very close and intimate union between Christ and believers; he dwells in them subjectively and effectively, by his gracious influences, by his powerful assistances, by his quickening impressions. The Holy Spirit is the bond of union on Christ's part, and faith on our part.

2. He prays that they may be rooted and grounded in love; that is, that they might be so deeply possessed with the sense of God's love, that they might be the very habit of their souls, and rooted nature in them.

3. He prays that the Ephesians may comprehend what is the breadth, length, depth, and height, of the love of God, and the mysteries of the gospel; intimating to us, that we are not to content ourselves with a superficial view of God's free love in Christ, but to make an accurate inspection into all the dimensions of it: to view it in its breadth, and extending to all ages, Jewish and Christian; in its length, as reaching from eternity to eternity; in its depth, as it stoops down to succour and relieve the vilest and the greatest, if penitent sinners; in its height, whereby it reaches up to heaven, and entitles us to the joy and felicity of the saints above.

Verily, the love of God in Christ to a lost world, is so vast and boundless, so rich and matchless, exceeding not only our comprehension, but conceptions also, that not only the natural man cannot understand it, but the renewed man also is unable to fathom it, but must be daily endeavouring to take dimensions of it; for the love of Christ surpassingly transcends the knowledge of the most illuminated believer; it surpasses natural knowledge, apostolical knowledge, yea, angelical knowledge. That ye may be able to comprehend, with all saints, what is the breadth, and length, and depth, and height.

4. He prays that they may know the superlative love of Christ to a lost world is a transcendent love; that the knowledge of it may be attained in some measure, that it is our duty to seek after it, and search into it; but, after all, we can never fully comprehend it. What created understanding can know what is unknowable, or comprehend what is incomprehensible?

Learn, There are such dimensions and degrees in the love of Christ to sinners, which, at least in this present and imperfect state, do surpass all comprehension and conception; also that love whereby he took our nature upon him, that love whereby he took our sins upon him, is so stupendous and amazing, that the holy angels awfully admire it, but even their enlarged capacities cannot fully comprehend it.

5. He prays that they might be filled with all the fulness of God; that is, with such measures of grace, knowledge, faith, holiness, and love, which God hath appointed believers unto, and they are capable of, in this life.

Note here, 1. That there is a fulness in God, which we can neither be filled with, nor may we strive to be filled with; God is essentially full, originally full, independently full, inexhaustibly full, of all holiness and grace. Now this fullness of his is undiminishable, and consequently incommunicable.

Note, 2. That there is a fulness of God which we may, and therefore ought, to pray and endeavour to be filled with; namely, to be filled with the knowledge of God, to be filled with the grace and Spirit of God, to be filled with the wisdom of God, that we may know God more, serve him better, glorify him on earth, and be glorified with him in heaven. In a word, we may pray for, and strive to be filled with, such a measure of the fulness of God and his grace, as God shall see fit to give, and as our capacities are or may be prepared to receive; God is not straitened towards us, let us not be straitened in ourselves: Open thy mouth wide, says God, and I will fill it. Blessed be God for a present fulness of sufficiency, and for the hopes of a future fulness to satiety.

Observe here, 1. How our apostle closes his prayer with thanksgiving and praise; intimating to us, that praise should evermore conclude that work which prayer began, and that spiritual blessings principally deserve our praises.

Observe, 2. The title which St. Paul's faith fixed upon, in his approaches to God in prayer and praise; and that is, his omnipotence or almighty power. In all our addresses to God, it is our duty to have such apprehensions, and use such expressions concerning him, as may most strengthen our faith. He is able, saith the apostle,to do exceedingly abundantly above all that we can ask or think.

Note here, The comprehensive fulness of this expression: he is able to do for us, to do abundantly for us, to do exceeding abundantly for us,above what we ask; yea, to do exceeding abundantly for us above what we can think, as well as ask.

O! how narrow, short, and poor are our prayers, compared with the power of God! It is much that the tongue can ask; it is more that the mind can think: but the Lord is able to do for us, not only above what we can ask, but abundantly above what we can think.

Lord, what an everlasting spring of comfort is this! what encouragement doth it administer to thy people! what encouragement to prayer! what encouragement in prayer! They pray to him who is able to do exceeding abundantly above all that they can ask or think.

Observe, 3. That it is not God's absolute power that St. Paul bottoms his faith in prayer upon, (for God can do many things that he never will do,) but it is his operative, promised, and formerly experienced power.

According to the power that worketh in us; that is, according to that infinite and almighty power which God had exerted and put forth in their first conversion: this power was, and is, a main prop for confidence in prayer.

Learn hence, That the experience we have had of God's gracious power in working in us, by converting and quickening grace, may and ought to confirm our faith, that he will do exceeding abundantly for us above what we can ask or think, when we are upon our knees in prayer before him.

Observe, 4. The concluding doxology To him be glory in the church by Christ Jesus, throughout all ages, world without end. Amen.

Where note, 1. The divine praise given to Almighty God, namely, that of glory: To him be glory.--Glory is the fountain of all excellency in the creatures; they all shine with beams borrowed from God's excellences, as stars shine with the light they receive from the body of the sun. Almighty God is that infinitely glorious being, in whom all the excellences and perfections of the creatures are eminently and transcendently found.

Note, 2. The persons giving this glory unto God: the church, To him be glory in the church. True, it is the duty of all reasonable creatures to set forth God's glory; but only the church (holy and gracious persons alone) can perform it in an active and acceptable manner.

Note, 3. The person through whom this duty becomes acceptable unto God: through Christ Jesus, To him be glory in the church by Christ Jesus.

The duty of praise and thanksgiving is what we owe to God for received favours, and indeed is all we have to pay him; but neither this, nor any other duty, can find acceptance with God, but by and through the mediation of our Lord Jesus Christ.

Note, 4. The duration and continuance of this duty of thanksgiving: Throughout all ages, world without end. As God shall never want glory from his church, so there shall always be a church to the end of the world to give glory unto God, against which the gates of hell shall never prevail.

Note, lastly, In this divine doxology, after what manner, and with what affection, this praise is given, intimated in the word Amen. World without end, Amen.

This Amen, 1. Is a note of assent, and as such used by the Jews and Christians in all ages at the end of their prayers, to testify that they assented and agreed to what was put up to God in their name, and on their behalf.

Again, 2. It importeth earnest desire.

Hence Jer 28:6 said "Amen" to the prophecy of Hananiah, concerning the return of the captives to their land; to show how earnestly he desired that it might be so.

3. It imports steadfast faith that the thing we pray for shall be granted; and accordingly, in testimony of our desire and assurance to be heard, we say, Amen, so be it; So let it be, O Lord, for ever.

THE NATURE AND DESIGN OF PAUL’S COMMISSION, VS. 1-13 —HIS PRAYER FOR THE EPHESIANS, VS. 14-21.

1. For this cause, I Paul, the prisoner of Jesus Christ for you Gentiles, 2. if ye have heard of the dispensation of the grace of God which is given me to you-ward: 3. how that by revelation he made known unto me the mystery, as I wrote afore in few words; 4. whereby, when ye read, ye may understand my knowledge in the mystery of Christ, 5. which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit; 6. that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel: 7. whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. 8. Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9. and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: 10. to the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God, 11. according to the eternal purpose which he purposed in Christ Jesus our Lord: 12. in whom we have boldness and access with confidence by the faith of him. 13. Wherefore I desire that ye faint not at my tribulations for you, which is your glory.

The office which Paul had received was that of an apostle to the Gentiles, vs. 1-2. For this office he was qualified by direct revelation from Jesus Christ, concerning the purpose of redemption, of his knowledge of which the preceding portions of his epistle, were sufficient evidence, vs. 3, 4. The special truth, now more plainly revealed than ever before, was the union of the Gentiles with the Jews as joint partakers of the promise of redemption, by means of the gospel, vs. 5, 6. As the gospel is the means of bringing the Gentiles to this fellowship with the saints, Paul was, by the special grace and almighty power of God, converted and made a minister of the gospel, vs. 7, 8. The object of his ministry was to make known the unsearchable riches of Christ, and enlighten men as to the purpose of redemption which had from eternity been hid in the divine mind, v. 9. And the object or design of redemption itself is the manifestation of the wisdom of God to principalities and powers in heaven, v. 10. This glorious purpose has been executed in Christ, in whom we as redeemed have free access to God. Afflictions endured in such a cause were no ground of depression, but rather of glory, vs. 11-13.

V. 1. For this cause, i. e. because you Gentiles are fellow-citizens of the saints, and specially because you Ephesians are included in the temple of God.

As there is no verb of which the words, ἐγὼ Παῦλος, I Paul, are the nominative, there is great diversity of opinion as to the proper construction of the passage. The most common view is that the sentence here begun is recommenced and finished in v. 14, where the words, "For this cause" are repeated. The apostle intended saying at the beginning of the chapter what he says in v. 14. "For this cause, I Paul, bow my knees," i. e. ‘because you Ephesians have been brought to God, I pray for your confirmation and growth in grace.’

Others supply simply the substantive verb (εἰμὶ). ‘For this cause I am the prisoner of Jesus Christ.’ But in this case to say the least, the article (ὁ δέσμιος) before the predicate is unnecessary. Others make the clause, the prisoner of Christ, to be in apposition to I Paul, and supply the predicate I am a prisoner. The sense would then be, ‘I Paul, the prisoner of Jesus Christ, am a prisoner, and in bonds for you Gentiles.’ This is better than any of the various modes of explanation which have been proposed, except the one first mentioned, which gives a far better sense. It is far more elevated and more in keeping with Paul’s character, for him to say, ‘Because you are now part of God’s spiritual temple, I pray for your confirmation and growth;’ than, ‘Because you are introduced into the communion of saints, I am a prisoner of Jesus Christ.’

The expression, ὁ δέσμιος τοῦ Χριστοῦ, the prisoner of Christ, does not mean prisoner on account of Christ. Those for whom he suffered bonds are immediately afterwards said to be the Gentiles. It means Christ’s prisoner. As he was Christ’s servant, apostle, and minister, so he was Christ’s prisoner. In all his relations he belonged to Christ. He was a prisoner, ὑπὲρ ὑμῶν τῶν ἐθνῶν, for you Gentiles. It was preaching the Gospel to the Gentiles which brought down upon him the hatred of his countrymen, and led them to accuse him before the Roman magistrates, and to his being sent a prisoner to Rome.

V. 2. This verse is connected with the immediately preceding words.—‘My apostolic mission is to the Gentiles; I am a prisoner for your sake, since ye have heard of the office which God has given me for your benefit.’ The word εἴγε rendered in our version by if, does not necessarily express doubt. Paul knew that the Ephesians were aware that he was an apostle to the Gentiles. The word is often used where the thing spoken of is taken for granted. Eph. 4, 21. 2 Cor. 5, 3. In such cases, it may properly be rendered, since, inasmuch as. It is only a more refined or delicate form of assertion. It is unnecessary, therefore, to assume either that this epistle was not addressed to the Ephesians particularly; or that ἀκούει9ν is to be taken in the sense of bene intelligere (if so be ye have well understood); or that Paul, when preaching at Ephesus, had preserved silence on his apostleship. He speaks of himself as a prisoner for their sake, inasmuch as they had heard he was the apostle to the Gentiles. The expression, dispensation of the grace given unto me, is the designation of his office. It was an οἰκονομία, a stewardship. A stewardship of the grace given, τῆς χάριτος τῆς δοθείσης, means either a stewardship which is a grace, or favour, or which flows from grace, i. e. was graciously conferred. Compare verse 8, in which he says, "To me was this grace given." Not unfrequently the office itself is called χάρις, a grace or favour. Rom. 12, 3. 15, 15. 1 Cor. 3, 10. Gal. 2, 9. Paul esteemed the office of a messenger of Christ as a manifestation of the undeserved kindness of God towards him, and he always speaks of it with gratitude and humility. It was not its honours, nor its authority, much less any emolument connected with it, which gave it value in his eyes; but the privilege which it involved of preaching the unsearchable riches of Christ.

Instead of understanding οἰκονομία in the sense above given, of office, it may refer to the act of God, and be rendered, dispensation. ‘If, or since, ye have heard how God dispensed the grace given unto me,’ i. e. if ye understand the nature of the gift I have received. In Col. 1, 25, Paul speaks of the οἰκονομία as given; here it is χάρις which is said to be given. In both cases the general idea is the same, the form alone is different. His office and the grace therewith connected, including all the gifts ordinary and extraordinary, which went to make him an apostle, were both an οἰκονομία and a χάρις. The apostleship was not a mere office like that of a prelate or prince, conferring certain rights and powers; it was an inward grace, including plenary and infallible knowledge. You could no more appoint a man an apostle, than you could appoint him a saint. Neither inspiration nor holiness come by appointment. An apostle without inspiration is as much a solecism as a saint without holiness. Rome, here as every where, retains the semblance without the reality; the form without the power. She has apostles without inspiration, the office without the grace of which the office was but the expression. Thus she feeds herself and her children upon ashes.

To you-ward. Paul’s mission was to the Gentiles. It was in special reference to them that he had received his commission and the gifts therewith connected. When Christ appeared to him on his journey to Damascus, he said to him, "I have appeared unto thee for this purpose, to make thee a minister and witness both of these things which thou hast seen, and of those things in the which I will appear unto thee; delivering thee from the people and from the Gentiles, unto whom now I send thee, to open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." Acts 26, 16-18. Here we have an authentic account of Paul’s mission. He was appointed a witness of what had been and of what should be made known to him by revelation, He was sent to the Gentiles, to turn them from Satan to God in order that they might be saved.

V. 3. How that by revelation was made known unto me, &c. This clause is connected with what precedes and explains it.—‘Ye have heard of the grace which I have received, i. e. ye have heard how that by revelation was made known to me.’ Κατὰ ἀποκάλυψιν, after the manner of a revelation, i. e. δι᾽ ἀποκαλύψεως, Gal. 1, 12. He was not indebted for his knowledge of the Gospel to the instructions of others, as he proves in his epistle to the Galatians by a long induction of facts in his history. This was one of the indispensable qualifications for the apostleship. As the apostles were witnesses, their knowledge must be direct and not founded on hearsay. The thing made known was a "mystery;" i. e. a secret, something undiscoverable by human reason, the knowledge of which could only be attained by revelation. This revelation was a grace or favour conferred on the apostle himself.

The mystery of which he here speaks is that of which the preceding chapters treat, viz. the union of the Gentiles with the Jews. Of that subject he had just written briefly; ἐν ὀλίγῳ, with little, i. e. few words.

V. 4. By reading what he had written, they could judge of his knowledge of the mystery of Christ. πρὸς ὃ, according to which. What he had written might be taken as the standard or evidence of his knowledge. Mystery of Christ, may mean the mystery or revelation concerning Christ; or of which he is the author (i. e. of the secret purpose of redemption), or which is Christ. Christ himself is the great mystery of godliness, God manifest in the flesh. He is the revelation of the μυστήριων or secret purpose of God, which had been hid for ages. Thus the apostle in writing to the Colossians says: "God would make known the riches of the glory of the mystery among the Gentiles; which (i. e. the mystery) is Christ in you, the hope of glory." Col. 1, 27.

What Paul had written respecting the calling of the Gentiles in the preceding chapter, was an indication of his knowledge of the whole plan of salvation—here designated as "the mystery of Christ," which includes far more than the truth that the Gentiles were fellow-citizens of the saints. It has the same extensive meaning in Col. 4, 3, where Paul prays that God would open a door of utterance for him "to speak the mystery of Christ." This verse is, therefore, virtually a parenthesis, in so far as the relative ὅ at the beginning of the next verse refers to the word μυστήριων in v. 3; or if referred to that word as used in v. 4, it is to it as including the more limited idea expressed in v. 3.

V. 5. God by revelation had made known to Paul a mystery, or purpose, which was not revealed as it now was to the apostles. That the Gentiles were to partake of the blessings of the Messiah’s reign, and to be united as one body with the Jews in his kingdom, is not only frequently predicted by the ancient prophets, but Paul himself repeatedly and at length quotes their declarations on this point to prove that what he taught was in accordance with the Old Testament; see Rom. 9, 25-33. The emphasis must, therefore, be laid on the word as. This doctrine was not formerly revealed as, i. e. not so fully or so clearly as under the Gospel.

The common text reads ἐν ἑτέραις γενεαῖς, in other generations. But most editors, on the authority of the older MSS., omit the preposition. Still the great majority of commentators interpret the above phrase as determining the time, and render it, during other ages. To this, however, it is objected that γενεά never means, an age in the sense of period of time, but always a generation, the men of any age, those living in any one period. If this objection is valid γενεαῖς must be taken as the simple dative, and υἱοῖς τῶν ἀνθρώπων be regarded as explanatory. The passage would then read, "Which was not made known to other generations, i. e. to the sons of men," &c. But in Acts 14, 16. 15, 21, and especially in Col. 1, 26 (ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν), γενεά is most naturally taken in the sense of age, or period of duration. In the same sense it is used in the Septuagint, Ps. 72, 5. 102, 25. Is. 51, 8.

As it is now revealed to his holy apostles and to the prophets by the Spirit, ὡς νῦν ἀποκαλύφθη . . . . ἐν πνεύματι. The apostles and prophets of the new dispensation were the only classes of inspired men; the former being the permanent, the latter the occasional organs of the Spirit. They therefore were the only recipients of direct revelations. They are here called holy in the sense of sacred, consecrated. They were men set apart for the peculiar service of God. In the same sense the prophets of the old economy are called holy. Luke 1, 70. 2 Peter 1, 21. The pronoun his in connection with apostles may refer to God as the author of the revelation spoken of, or to Christ whose messengers the apostles were. ‘My knowledge of the mystery of Christ, which, in former ages, was not made known, as it is now revealed to his apostles,’ &c. By the Spirit, i. e. revealed by the Spirit. Πνεύματι, though without the article, refers to the Holy Spirit, the immediate author of these divine communications. It follows from the scriptural doctrine of the Trinity, which teaches the identity as to substance of the Father, Son, and Spirit, that the act of the one is the act of the others. Paul, therefore, refers the revelations which he received sometimes to God, as in verse 3; sometimes to Christ as in Gal. 1, 12; sometimes to the Spirit.

V. 6. The mystery made known to the apostles and prophets of the new dispensation, was εἶναι τὰ ἔθνη συγκληρονόμα, κτλ., i. e. that the Gentiles are, in point of right and fact, fellow-heirs, of the same body, and partakers of this promise. The form in which the calling of the Gentiles was predicted in the Old Testament led to the general impression that they were to partake of the blessings of the Messiah’s reign by becoming Jews, by being as proselytes merged into the old theocracy, which was to remain in all its peculiarities. It seems never to have entered into any human mind until the day of Pentecost, that the theocracy itself was to be abolished, and a new form of religion was to be introduced, designed and adapted equally for all mankind, under which the distinction between Jew and Gentile was to be done away. It was this catholicity of the Gospel which was the expanding and elevating revelation made to the apostles, and which raised them from sectarians to Christians.

The Gentiles are fellow-heirs. They have the same right to the inheritance as the Jews. The inheritance is all the benefits of the covenant of grace; the knowledge of the truth, all church privileges, justification, adoption, and sanctification; the indwelling of the Spirit, and life everlasting; an inheritance so great that simply to comprehend it requires divine assistance, and elevates the soul to the confines of heaven. Hence Paul prays (1, 17. 18), that God would give the Ephesians the Spirit of revelation that they might know what is the riches of the glory of the inheritance to which they had been called.

They are σύσσωμα; i. e. they are constituent portions of the body of Christ; as nearly related to him, and as much partakers of his life as their Jewish brethren. The hand is not in the body by permission of the eye, nor the eye by permission of the hand. Neither is the Gentile in the church by courtesy of the Jews, nor the Jew by courtesy of the Gentiles. They are one body.

What in the preceding terms is presented figuratively is expressed literally, when it is added, they are partakers of his (God’s) promise. The promise is the promise of redemption; the promise made to our first parents, repeated to Abraham, and which forms the burden of all the Old Testament predictions. Gal. 3, 14. 19. 22, 29.

The only essential and indispensable condition of participation in the benefits of redemption is union with Christ. The Gentiles are fellow-heirs, and of the same body and partakers of the promise, says the apostle, in Christ, i. e. in virtue of their union with him. And this union is effected or brought about, by the Gospel. It is not by birth nor by any outward rite, nor by union with any external body, but by the Gospel, received and appropriated by faith, that we are united to Christ, and thus made heirs of God. This verse teaches therefore—1. The nature of the blessings of which the Gentiles are partakers, viz. the inheritance promised to the people of God. 2. The condition on which that participation is suspended, viz. union with Christ; and 3. The means by which that union is effected, viz. the Gospel. Hence the apostle enlarges on the dignity and importance of preaching the Gospel. This is the subject of the verses which follow.

V. 7. Of which (Gospel) I was made a minister; a διάκονος, a runner, servant, minister. Minister of the Gospel, means one whose business it is to preach the Gospel. This is his service; the work for which he is engaged, and to which he is bound to devote himself. There are two things which Paul here and in the verse following says in reference to his introduction into the ministry; first, it was a great favour; and secondly, it involved the exercise of divine power.

He was made a minister, κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ Θεοῦ, according to the gift of the grace of God given to him. According to the common text (δωρεὰν—δοθεῖσαν), the gift was given. "The gift of the grace of God," may mean the gracious gift, i. e. the gift due to the grace of God; or, the gift which is the grace of God; so that the χάρις, grace, as Paul often calls his apostleship, is the thing given. In either way the gift referred to was his vocation to be an apostle. That he who was a persecutor and blasphemer should be called to be an apostle, was in his view a wonderful display of the grace of God.

The gift in question was given, κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ, by the effectual working of his (God’s) power. Paul’s vocation as an apostle involved his conversion, and his conversion was the effect of the power of God. This refers to the nature of the work, and not to its mere circumstances. It was not the blinding light, nor the fearful voice, which he refers to the power of God, but the inward change, by which he, a malignant opposer of Christ, was instantly converted into an obedient servant. The regeneration of the soul is classed among the mighty works of God, due to the exceeding greatness of his power. See ch. 1, 19.

V. 8. To me, adds the apostle, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles, the unsearchable riches of Christ.

By the word saints is to be understood not the apostles, but the people of God, who are "called to be saints," 1 Cor. 1, 7. Rom. 1, 7. Less than the least, ἐλαχιστοτέρος, a comparative formed from a superlative. It was not merely the sense of his sinfulness in general, which weighed so heavily on the apostle’s conscience. It was the sin of persecuting Christ, which he could never forgive himself. As soon as God revealed his Son in him, and he apprehended the infinite excellence and love of Christ, the sin of rejecting and blaspheming such a Saviour appeared so great that all other sins seemed as comparatively nothing. Paul’s experience in this matter is the type of the experience of other Christians. It is the sin of unbelief; the sin of rejecting Christ, of which, agreeably to our Saviour’s own declaration, the Holy Spirit is sent to convince the world. John 16, 9.

To one thus guilty it was a great favour to be allowed to preach Christ. The expression τὸν ἀνεξιχνίαστον πλοῦτος τοῦ Χριστοῦ, unsearchable riches of Christ; riches which cannot be traced; past finding out, may mean either the riches or blessings which Christ bestows, or the riches which he possesses. Both ideas may be included, though the latter is doubtless the more prominent. The unsearchable riches of Christ, are the fulness of the Godhead, the plenitude of all divine glories and perfections which dwell in him; the fulness of grace to pardon, to sanctify and save; every thing in short, which renders him the satisfying portion of the soul.

V. 9. It was Paul’s first duty to preach the unsearchable riches of Christ among the Gentiles, for he was especially the "apostle of the Gentiles." But his, duty was not confined to them. He was commissioned both to preach to the Gentiles, and to make all see, &c. This is the common interpretation of the passage. Others, however, insist that the all is here limited by the context to the Gentiles. But the force of and, which marks the accession of a new idea, is thus in a great measure lost. And the following verse favours the widest latitude that can be given to the words in question.

The word φωτίζειν properly means, to shine, as any luminous body does, and then to illuminate, to impart light to, as a candle does to those on whom it shines, and as God does to the minds of men, and as the Gospel does, which is as a light shining in a dark place, and hence the apostle, 2 Cor. 4, 4, speaks of the φωτισμὸς τοῦ εὐαγγελίου. Utitur apta similitudine, says Calvin, quum dicit, φωτίσαι πάντας, quasi plena luce effulgeat Dei gratia in suo apostolatu. The Church is compared to a candlestick, and ministers to stars. Their office is to dispense light. The light imparted by the Gospel was knowledge, and hence to illuminate is, in fact, to teach; which is the idea the word is intended here to express.

The thing taught was, ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου, the economy of the mystery which from the beginning of the world hath been hid in God. The common text in this clause reads κονομία, fellowship, but all the corrected editions of the New Testament, on the authority of the ancient MSS., read οἰκονομία, plan, or, economy. The mystery or secret, is not the simple purpose to call the Gentiles into the church, but the mystery of redemption. This mystery, ἀπὸ τῶν αἰώνων, from ages, from the beginning of time, had been hid in God. Compare Rom. 16, 25, "The mystery which was kept secret since the world began." 1 Cor. 2, 7, "The wisdom of God in a mystery, the hidden wisdom, which God ordained before the world." Col. 1, 26, "The mystery which hath been hid from ages and from generations." In all these places the mystery spoken of is God’s purpose of redemption, formed in the counsels of eternity, impenetrably hidden from the view of men until revealed in his own time. It was this plan of redemption thus formed, thus long concealed, but now made known through the Gospel, that Paul was sent to bear as a guiding and saving light to all men.

Who created all things by Jesus Christ. The words διὰ Ἰησοῦ Χριστοῦ, (by Jesus Christ,) being wanting in the great majority of oldest MSS., are generally regarded as spurious. The all things here referred to are by some restricted to every thing pertaining to the Gospel dispensation. For this interpretation there is no necessity in the context; and it is contrary to the common usage and force of the terms. There must be some stringent necessity to justify making "creator of all things," mean "author of the new dispensation." Others restrict the terms to all men: ‘He who created all men now calls all.’Unus Deus omnes populos condidit, sic etiam nunc omnes ad se vocat. BEZA. This however is arbitrary and uncalled for. The words are to be taken in their natural sense, as referring to the universe. It was in the bosom of the Creator of all things that this purpose of redemption so long lay hid. The reference to God as creator in this connection, may be accounted for as merely an expression of reverence. We often call God the Infinite, the Almighty, the Creator, &c., without intending any special reference of the titles to the subject about which we may be speaking. So Paul often calls God, blessed, without any special reason for the appellation. Some however think that in the present case the apostle uses this expression in confirmation of his declaration that the plan of redemption was from ages hid in God—for he who created all things must be supposed to have included redemption in his original purpose. Others suppose the association of the ideas is—he who created, redeems—the same God who made the universe has formed the plan of redemption. None but the creator can be a redeemer.

V. 10. To the intent that now might be made known, ἵνα γνωρισθῇ νῦν. If this clause depend on the immediately preceding, then the apostle teaches that creation is in order to redemption. God created all things in order that by the church might be made known his manifold wisdom. This is the supralapsarian view of the order of the divine purposes, and as it is the only passage in Scripture which is adduced as directly asserting that theory, its proper interpretation is of special interest. It is objected to the construction just mentioned—1. That the passage would then teach a doctrine foreign to the New Testament, viz. that God created the universe in order to display his glory in the salvation and perdition of men; which supposes the decree to save to precede the decree to create, and the decree to permit the fall of men. 2. Apart from the doctrinal objections to this theory, this connection of the clauses is unnatural, because the words ‘who created all things,’ is entirely subordinate and unessential, and therefore not the proper point of connection for the main idea in the whole context. That clause might be omitted without materially affecting the sense of the passage. 3. The apostle is speaking of his conversion and call to the apostleship. To him was the grace given to preach the unsearchable riches of Christ, and teach all men the economy of redemption, in order that through the church might be made known the manifold wisdom of God. It is only thus that the connection of this verse with the main idea of the context is preserved. It is not the design of creation, but the design of the revelation of the mystery of redemption of which he is here speaking. 4. This interpretation is further sustained by the force of the particle now as here used. Now stands opposed to ‘hid from ages.’ God sent Paul to preach the Gospel, in order that what had been so long hid might now be made known. It was the design of preaching the Gospel, and not the design of creation of which the apostle had occasion to speak. The natural connection of ἵνα, therefore, is with the verbs εὐαγγελίσασθαι and φωτίσαι, which express the main idea in the context. "Paul," says Olshausen, "contrasts the greatness of his vocation with his personal nothingness, and he therefore traces the design of his mission through different steps. First, he says, he had to preach to the heathen; then, to enlighten all men concerning the mystery of redemption, and both, in order to manifest even to angels the infinite wisdom of God."

The Bible clearly teaches not only that the angels take a deep interest in the work of redemption, but that their knowledge and blessedness are increased by the exhibition of the glory of God in the salvation of men.

The expression, ἡ πολυποίκιλος σοφία, "manifold wisdom," refers to the various aspects under which the wisdom of God is displayed in redemption; in reconciling justice and mercy; in exalting the unworthy while it effectually humbles them; in the person of the Redeemer, in his work; in the operations of the Holy Spirit; in the varied dispensations of the old and new economy, and in the whole conduct of the work of mercy and in its glorious consummation. It is by the church redeemed by the blood of Christ and sanctified by his Spirit, that to all orders of intelligent beings is to be made, through all coming ages, the brightest display of the divine perfections. It is ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις that this exhibition of the manifold wisdom of God is to be made διὰ τῆς ἐκκλησίας. This gives us our highest conception of the dignity of the church. The works of God manifest his glory by being what they are. It is because the universe is so vast, the heavens so glorious, the earth so beautiful and teeming, that they reveal the boundless affluence of their maker. If then it is through the church God designs specially to manifest to the highest order of intelligence, his infinite power, grace and wisdom, the church in her consummation must be the most glorious of his works. Hence preaching the Gospel, the appointed means to this consummate end, was regarded by Paul as so great a favour. To me, less than the least, was this grace given.

V. 11. This exhibition of the manifold wisdom of God was contemplated in the original conception of the plan of redemption; for the apostle adds, it was according to the eternal purpose which he purposed in Christ Jesus our Lord. Πρόθεσιν τῶν αἰώνων, purpose formed in eternity—which existed through all past ages—not, purpose concerning the ages, or different periods of the world. Compare 2 Tim. 1, 9, πρόθεσιν—πρὸ χρόνων αἰωνίων. The words ἡν ἐποίησε may be rendered either, as by our translators, which he purposed, or, which he executed. The latter method is preferred by the majority of commentators, as better suited to the context, and especially to the words in Christ Jesus our Lord, as the title Christ Jesus always refers to the historical Christ, the incarnate Son of God. The purpose cf God to make provision for the redemption of men has been fulfilled in the incarnation and death of his Son.

V. 12. Hence, as the consequence of this accomplished work, we have, in him, τὴν παῤῥησίαν καὶ προσαγωγὴν ἐν πεποιθήσει, boldness and access with confidence, i. e. free and unrestricted access to God, as children to a father. We come with the assurance of being accepted, because our confidence does not rest on our own merit, but on the infinite merit of an infinite Saviour. It is in Him we have this liberty. We have this free access to God; we believers; not any particular class, a priesthood among Christians to whom alone access is permitted, but all believers without any priestly intervention, other than that of one great High Priest who has passed through the heavens, Jesus the Son of God. Παῤῥησία as used in Scripture, is not merely freespokenness, nor yet simple frankness, but fearlessness, freedom from apprehension of rejection or of evil. It is this Christ has procured for us. Even the vilest may, in Christ, approach the infinitely holy, who is a consuming fire, with fearlessness. Nothing short of an infinite Saviour could effect such a redemption. The accumulation of substantives in this sentence, boldness, access, confidence, shows that there was no word which could express what Paul felt in view of the complete reconciliation of men to God through Jesus Christ.

We have this free access to God with full confidence of acceptance through faith of Him, i. e. by faith in Christ. This is explanatory of the first clause of the verse, ἐν ᾧ—διὰ τῆς πίστεως αὐτοῦ, in whom, i. e. by faith of Him; faith of which he is the object. Comp. 2, 13. It is the discovery of the dignity of his person, confidence in the efficacy of his blood, and assurance of his love, all of which are included, more or less consciously, in faith, that enables us joyfully to draw near to God. This is the great question which every sinner needs to have answered.—How may I come to God with the assurance of acceptance? The answer given by the apostle and confirmed by the experience of the saints of all ages is, ‘By faith in Jesus Christ.’ It is because men rely on some other means of access, either bringing some worthless bribe in their hands, or trusting to some other mediator, priestly or saintly, that so many fail who seek to enter God’s presence.

V. 13. Wherefore, i. e. because we have this access to God, the sum of all good, we ought to be superior to all the afflictions of this life, and maintain habitually a joyful spirit. Being the subjects of such a redemption and having this liberty of access to God, believers ought not to be discouraged by all the apparently adverse circumstances attending the propagation of the Gospel. As neither the object of the verb αἰτοῦμαι, nor the subject of the verb ἐκκακεῖν is expressed, this verse admits of different explanations. It may mean, ‘I pray you that you faint not;’ or, ‘I pray God that I faint not;’ or, ‘I pray God that ye faint not.’ Whether the object of the verb be "God," or "you," it is hard to decide; as it would be alike appropriate and agreeable to usage to say, ‘I pray God,’ or, ‘I pray you,’ i. e. I beseech you not to be discouraged. The latter is on the whole to be preferred, as there is nothing in the context to suggest God as the object of address, and as the verb αἰτεῖν, though properly signifying simply to ask, whether of God or man, is often used in a stronger sense, to require, or demand, Luke 23, 23. Acts 25, 3. 15. Paul might well require of the Ephesians, in view of the glories of the redemption of which they had become partakers, not to be discouraged. As to the second point, viz. the subject of the verb ἐκκακεῖν, there is less room to doubt. It is far more in keeping with the whole tone of the passage, that Paul should refer to their fainting than to his own. There was far more danger of the former than of the latter. And what follows ("which is your glory"), is a motive by which his exhortation to them is enforced.

The relative ἥτις, in the next clause, admits of a twofold reference. It may relate θλίψεσι, afflictions; or to μὴ ἐκκακεῖν, not fainting. In the one case the sense would be: ‘The afflictions which I suffer for you instead of being a ground of discouragement are a glory to you.’ In the other: ‘Not fainting is an honour to you.’ The latter is flat, it amounts to nothing in such a context. It is perfectly in keeping with the heroic character of the apostle, who himself gloried ix his afflictions, and with the elevated tone of feeling pervading the context, that he should represent the afflictions which he endured for the Gentiles as an honour and not as a disgrace and a cause of despondency.

14. For this cause I bow my knees unto the Father of our Lord Jesus Christ, 15. of whom the whole family in heaven and earth is named, 16. that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; 17. that Christ may dwell in your hearts by faith: that ye, being rooted and grounded in love, 18. may be able to comprehend with all saints what is the breadth, and length, and depth, and height; 19. and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. 20. Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us, 21. unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen.

The prayer of the apostle is addressed to the Father of our Lord Jesus Christ, who is also in him our Father. He offers but one petition, viz. that his readers might be strengthened by the Holy Ghost in the inner man; or that Christ might dwell in their hearts by faith. The consequence of this would be, that they would be confirmed in love, and thus enabled in some measure to comprehend the infinite love of Christ, which would enlarge their capacity unto the fulness of God; that is, ultimately render them, in their measure, as full of holiness and blessedness, as God is in his.

V. 14. This verse resumes the connection interrupted in verse 1st. The prayer which the apostle there commenced, he here begins anew. For this cause, τούτου χάριν, repeated from v. 1, and therefore the connection is the same here as there, i. e. because you Ephesians are made partakers of the redemption purchased by Christ. I bow my knees. The posture of prayer, for prayer itself. Unto the Father of our Lord Jesus Christ.The MSS. A. B. C. 17. 67, the Coptic-Ethiopic, and Vulgate versions, and many of the Fathers omit the words τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. As however important external authorities and the context are in their favour, the majority of recent editions and commentators retain them. The peculiar Christian designation of God, as expressing the covenant relation in which he stands to believers. It is because he is the Father of our Lord Jesus Christ, our incarnate God and Saviour, that he is our Father, and accessible to us in prayer. We can approach him acceptably in no other character than as the God who sent the Lord Jesus to be our propitiation and mediator. It is therefore by faith in him as reconciled, that we address him as the Father of our Lord Jesus Christ.

V. 15. Of whom the whole family in heaven and earth is named. The word πατρία is a collective term for the descendants of the same father, immediate or remote. In Luke 2, 4, we read of the house and family of David, and in Acts 3, 25, of all the families of the earth. The most important question here is, whether πᾶσα πατριά is to be rendered every family, or, the whole family. In favour of the latter are the considerations that the omission of the article, which usage doubtless demands, is not unfrequent where either the substantive has acquired the character of a proper name, or where the context is so clear as to prevent mistake. (See Winer’s Gram. p. 131.) And secondly, the sense is better suited to the whole context. If Paul intended to refer to the various orders of angels, and the various classes of men, as must be his meaning if πᾶσα πατριά is rendered every family, then he contemplates God as the universal Father, and all rational creatures as his children. But the whole drift of the passage shows that it is not God in his relation as creator, but God in his relation as a spiritual father—who is here contemplated. He is addressed as the "Father of our Lord Jesus Christ," and therefore our Father. It is plain therefore that those who are here contemplated as children, are those who are by Jesus Christ brought into this relation to God. Consequently the word πατριά cannot include any but the subjects of redemption. The whole family in heaven therefore cannot mean the angels, but the redeemed already saved, and the family on earth, the company of believers still living.

As children derive their name from their father and their relation to him is thereby determined, so the apostle says, the whole family of God derive their name from him and are known and recognized as his children.

V. 16. This verse contains the apostle’s prayer in behalf of the Ephesians. He prays that God, according to the riches of his glory, would strengthen them with might by his Spirit in the inner man.

The riches of his glory, πλοῦτος τῇς δόξης, means the plenitude of divine perfection. It is not his power to the exclusion of his mercy, nor his mercy to the exclusion of his power, but it is every thing in God that renders him glorious, the proper object of adoration. The apostle prays that God would deal with his people according to that plenitude of grace and power, which constitutes his glory and makes him to his creatures the source of all good.

δυνάμει κραταιωθῆναι. Δυνάμει may be rendered adverbially, "powerfully strengthened," or it may be rendered as to power, indicating the principle which was to be confirmed or strengthened; or, "with power," as expressing the gift to be communicated. They were to receive power communicated through the Holy Spirit. This is to be preferred, because the subject of this invigorating influence is not any one principle, but the whole " inner man."

There are two interpretations of the phrase κραταιωθῆναι εἰς τὸν ἔσω ἄνθρωπον, to be strengthened as to the inner man, the choice between which must depend on the analogy of Scripture. According to one theory of human nature, the higher powers of the soul, the reason, the mind, the spirit, the inner man, retain their integrity since the fall, but in themselves are too weak to gain the victory over the animal or lower principles of our nature, designated as the flesh, or outward man. There is a perpetual struggle, even before regeneration, between the good and evil principles in man, between the reason, or πνεῦμα, and the flesh, or σάρξ. The former being the weaker needs to be strengthened by the divine Spirit. "The inner man," says Meyer, " is the νοῦς, the rational moral Ego, the rational soul of man which harmonizes with the divine will, but needs to be strengthened by the Spirit of God (δυνάμει κραταιωθη̂ναι διὰ τοῦ πνεύματος), in order not to be overcome by the sinful lusts of the σάρξ, whose animating or life principle is the ψυχή, the animal soul." This is the theory of semi-Pelagianism, embodied and developed in the theology of the church of Rome. The opposite, or Augustinian theory, adopted by the Lutheran and Reformed churches, is that of total depravity, i. e. that the whole soul, the higher, as well as lower powers of our nature, are the seat and subject of original sin, and that the natural man is thereby disabled and made opposite to all spiritual good. Consequently the conflict of which the Scriptures speak is not between the higher and lower powers of our nature,—but between nature and what is not nature, between the old and new man. The new principle is something supernatural communicated by the Spirit of God. The classical passages of Scripture relating to this subject, are Rom. 7, 14-25. 1 Cor. 2, 14. 15. Gal. 5, 17-26. In none of these passages does πνεῦμα designate the reason as opposed to the sensual principle, but the Spirit of God as dwelling in the renewed soul and giving it its own character, and therefore also its own name. It is the soul as the subject of divine influence, or as the dwelling place of the Holy Ghost, that is called Spirit. By the "inner man," therefore, in this passage is not to be understood the soul as opposed to the body, or the rational, as distinguished from the sensual principle; but the interior principle of spiritual life, the product of the almighty power of the Spirit of God—as is clearly taught in ch. 1, 19 of this epistle. Even in 2 Cor. 4, 16, where the apostle says: "Though our outward man perish, our inward man is renewed day by day," the meaning is the same. That language could not be used of an unrenewed man. It does not mean simply that though the body was wasted, the mind was constantly refreshed. The inner man that was renewed day by day was the renewed or spiritual man; the soul as the organ and temple of the Spirit of God.

V. 17. That Christ may dwell in yours hearts by faith, κατοικῆσαι τὸν Χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν. Christ dwells in his people—he dwells in their hearts; he dwells in them through faith. These are the truths contained in this passage.

As to the first, viz. the indwelling of Christ, it does not differ from what is expressed in the preceding verse, further than as indicating the source or nature of that spiritual strength of which that verse speaks. When Paul prayed that his readers might be strengthened in the inner man, he prayed that Christ might dwell in. them. The omnipresent and infinite God is said to dwell wherever he specially and permanently manifests his presence. Thus he is said to dwell in heaven, Ps. 123, 1; to dwell among the children of Israel, Numb. 35, 34; in Zion, Ps. 9, 11; with him that is of an humble and contrite spirit, Is. 57, 11; and in his people, 2 Cor. 6, 16. Sometimes it is God who is said to dwell in the hearts of his people, sometimes the Spirit of God, sometimes, as in Rom. 8, 9, it is the Spirit of Christ; and sometimes, as Rom. 8, 10, and in the passage before us, it is Christ himself. These varying modes of expression find their solution in the doctrine of the Trinity. In virtue of the unity of the divine substance, he that had seen the Son, hath seen the Father also; he that hath the Son hath the Father; where the Spirit of God is, there God is; and where the Spirit of Christ is, there Christ is. The passage in Rom. 8, 9. 10 is specially instructive. The apostle there says, "The Spirit of God dwelleth in you. Now, if any man have not the Spirit of Christ, he is none of his; and if Christ be in you, &c." From this it is plain that Christ’s being in us, means that we have his Spirit; and to have his Spirit means that the Spirit of God dwells in us. When, therefore, the apostle speaks of Christ dwelling in our hearts, he refers to the indwelling of the Holy Ghost, for Christ dwells in his people by his Spirit. They thus become partakers of his life, so that it is Christ that liveth in them, Gal. 2, 20. This is the true and abiding source of spiritual strength and of all other manifestations of the divine life.

Christ is said to dwell in ἐν ταῖς καρδίαις, the hearts of his people. The two common figurative senses of the word heart in Scripture, are, the feelings as distinguished from the understanding, and the whole soul, including the intellect and affections. It is in this latter sense the Scriptures speak of an understanding heart, 1 Kings 3, 9. 12. Prov. 8, 5; and of the thoughts, devices and counsels of the heart. Judges 5, 15. Prov. 19, 21; 20, 5. According to the Bible religion is not a form of feeling to the exclusion of the intellect, nor a form of knowledge to the exclusion of the feelings. Christ dwells in the heart, in the comprehensive sense of the word. He is the source of spiritual life to the whole soul; of spiritual knowledge as well as of spiritual affections.

By faith, διὰ τῆς πίστεως, by means of faith. There are two essential conditions of this indwelling of Christ; a rational nature, and, so far as adults are concerned, faith. The former is necessarily presupposed in all communion with God. But it is not with every rational nature that God enters into fellowship. The indwelling of Christ includes more than the communion of spirit with spirit. It implies congeniality. This faith produces or involves; because it includes spiritual apprehension—the perception of the truth and excellence of "the things of the Spirit;" and because it works by love; it manifests itself in the exercise of complacency, desire and delight. The most beautiful object might be in the apartment of a blind man, and he not be sensible of its presence; or if by any means made aware of its nearness, he could have no delight in its beauty. Christ dwells in us by faith, because it is by faith we perceive his presence, his excellence, and his glory, and because it is by faith we appropriate and reciprocate the manifestations of his love. Faith is to this spiritual communion, what esteem and affection are to the fellowships of domestic life.

V. 18. The construction of the clause, ἐν ἀγάπῃ ἐρριζωμένοι καὶ τεθεμελιωμένοι ἵνα, κτλ., is a matter of doubt. By many of the older and later commentators, it is connected with the preceding clause. The sense would then be: ‘That thus Christ may dwell in the hearts of you, ἐν ταῖς καρδίαις ὑμῶν, ἐῤῥιζωμένοι, rooted and grounded in love.’ This supposes the grammatical construction to be irregular, as ἐῤῥιζ does not agree with ὑμῶν. The only reason urged for this interpretation is, that as Paul contemplates his readers as regenerated, he could not pray that Christ should dwell in their hearts, for such indwelling is inseparable from the new-birth which they already enjoyed. To pray for the indwelling of Christ would be to pray for their regeneration. The inward sense, therefore, despite the grammatical form of the words, requires such a construction as shall harmonize with that idea. Paul prays, not that Christ may dwell in their hearts, but that he may dwell in their hearts as confirmed in love. It is not, therefore, for the indwelling of Christ, but for their confirmation in love, for which he prays. There does not seem to be much force in this reasoning. The indwelling of Christ, is a thing of degrees. God manifests himself more fully and uniformly in the hearts of his people at one time than at another. Any Christian may pray for the presence of God, and what is his indwelling but the manifestation of his presence? The majority of commentators, therefore, assuming merely a trajection of the particle ἵνα (comp. Acts 19, 4. Gal. 2, 10. 2 Thess. 2, 7), connect the clause in question with what follows; in order that, being rooted and grounded in love, ye may understand, &c. The effect of the inward strengthening by the Spirit, or of the indwelling of Christ, is this confirmation of love; and the effect of the confirmation of love, is ability to comprehend (in our measure) the love of Christ.

The love in which we are to be rooted is not the love of God or of Christ toward us, but either brotherly love or love as a Christian grace without determining its object. It is that love which flows from faith, and of which both God and the brethren are the objects. It is for the increase and ascendency of this grace through the indwelling of Christ, till it sustains and strengthens the whole inner man, so that the believer may stand as a well-rooted tree or as a well-founded building, that the apostle here prays.

ἐξισχύσητε καταλαβέσθαι, may be fully able (as the ἐκ is intensive) to comprehend. Without being strengthened by the Spirit in the inner man, without the indwelling of Christ, without being rooted and grounded in love, it is impossible to have any adequate apprehension of the gospel or of the love of Christ therein revealed. The apostle therefore prays that his readers may be thus strengthened, in order that, with all saints, they may be able to comprehend the truth of which he speaks. The knowledge in question is peculiar to the holy, i. e. the saints. It is a spiritual knowledge, both because of its origin and of its nature. It is derived from the Spirit, and it consists in those views which none but the spiritual can experience. The object of this knowledge is infinite. "It is high as heaven; what canst thou do? deeper than hell; what canst thou know? The measure thereof is longer than the earth, and broader than the sea?" Job 11, 8. 9. This language is used to express the infinitude of God. The apostle employs a similar mode of representation to indicate the boundless nature of the object of the believer’s knowledge. To know what is infinite, and which therefore passes knowledge, can only mean to have some due appreciation of its nature, and of the fact that it is infinite. It is only thus that we can know space, immensity, eternity or God. Paul therefore would have us understand that the subject of which he speaks has a length and breadth, a depth and height, which pass all understanding. But what is this immeasurable theme? The answers given to this question are too numerous to be detailed. The main point is, whether the additional particular indicated by τέ, in the phrase γνῶναι τε, is to be sought in the difference between καταλαβέσθαι and γνῶναι (between comprehending and knowing), or in the difference of the objects. In the former case, the sense of the passage would be: 'That ye may comprehend and know the length and breadth, the depth and height of the love of Christ which passes knowledge.’ Just as we would say, ‘That ye may know and feel.’ In knowing, according to Scriptural usage, the idea of experimental knowledge, or knowledge united with appropriate feeling, may well be included. This is the simpler explanation and gives a very good sense. According to the other view, the meaning is: ‘That ye may comprehend the length and breadth, the depth and height of—and also know the love of Christ;’ something different from the love of Christ, being the object intended in the first clause. The great body of commentators, who adopt this view, suppose the reference is to the economy of redemption spoken of in v. 9. Paul prays that his hearers may comprehend the immensity of that plan of mercy, and know the love of Christ. Others refer to the manifold wisdom displayed in the salvation of men. Others to the unsearchable riches of Christ. All these subjects are indeed spoken of in the preceding context; but not in the prayer. At v. 14, there is such a change of the subject and in the progress of the discourse, as to make it harsh to go back of that verse to seek for an object. It is more natural to look for it in the following clause, where one is found which makes further search unnecessary. It is the love of Christ, i. e. his love to us which passes knowledge. It is infinite; not only because it inheres in an infinite subject, but because the condescension and sufferings to which it led, and the blessings which it secures for its objects, are beyond our comprehension. This love of Christ, though it surpasses the power of our understanding to comprehend, is still a subject of experimental knowledge. We may know how excellent, how wonderful, how free, how disinterested, how long-suffering, how manifold and constant, it is, and that it is infinite. And this is the highest and most sanctifying of all knowledge. Those who thus know the love of Christ towards them, purify themselves even as he is pure.

That ye might be filled with all the fulness of God. The words, εἰς πᾶν τὸ πλήρωμα τοῦ Θεοῦ, are not properly translated, with all the fulness of God; but unto the complete fulness of God. That is the standard which is to be reached. Πλήρωμα may have its ordinary signification, ‘that by which any thing is filled,’—or its secondary meaning, abundance, as we would say, ‘the fulness of a stream.' If the latter sense of the word be retained, Θεοῦ is the genitive of the object,—and ‘the fulness of God’ is that fulness, or plenitude which flows from him, and which he communicates. If the former and ordinary sense be adhered to, then Θεοῦ is the genitive of the subject, and the ‘fulness of God’ is that fulness of which God is full. It is the plenitude of the divine perfection, as in Col. 2, 9, where the fulness of the Godhead is said to dwell in Christ bodily. The majority of commentators take the phrase here in the same general sense. The fulness of God is that excellence, says Chrysostom, of which God himself is full. The expression is then parallel to that in Matt. 5, 48, "Be ye perfect even as your Father which is in heaven is perfect." And the truth presented is the same substantially as that in Eph. 4, 13, "Until we all come—unto a perfect man, unto the measure of the stature of the fulness of Christ;" and 1 Cor. 13, 12, "Then shall I know even as also I am known." Absolute perfection is the standard to which the believer is to attain. He is predestinated to be conformed to the image of the Son of God, Rom. 8, 29. He is to be perfect as man, as God is perfect as God; and the perfection of man consists in his being full of God; God dwelling in him so as absolutely to control all his cognitions, feelings, and outward actions. This is expressed in Theodoret’s interpretation of the phrase in question: ἵνα τελείως αὐτὸν ἔνοικον δέξησθε.

If, however, the other view be adopted the result is nearly the same. "The fulness of God," is then the abundance of gifts and grace which flows from God; and the meaning of the whole clause is: ‘That ye may be filled until the whole plenitude of the divine beneficence has passed over to you.’ The end contemplated is the reception of the donorum plenitudo, or the donorum Dei perfectio. "He who has Christ," says Calvin, "’ has every thing that is required to our perfection in God, for this is what is meant by the fulness of God."

In favour, however, of the former view is the ordinary meaning of the word πλήρωμα, the meaning of the phrase fulness of God, in other passages, the analogy of Scripture as exhibited in the parallel passages above quoted, and the simplicity of the interpretation, no paraphrase being necessary to bring out the sense. We are to grow to the stature of Christ; to be perfect as our Father is perfect; to be filled unto the measure of the fulness of God. When we are thus filled the distance between us and God will still be infinite. This is the culminating point of the apostle’s prayer. He prays that they may be strengthened in order to comprehend the infinite love of Christ; and that they might comprehend the love of Christ, in order that they might be filled unto the measure of God’s fulness.

Vs. 20, 21. Paul’s prayer had apparently reached a height beyond which neither faith, nor hope, nor even imagination could go, and yet he is not satisfied. An immensity still lay beyond. God was able to do not only what he had asked, but infinitely more than he knew how either to ask or think. Having exhausted all the forms of prayer, he casts himself on the infinitude of God, in full confidence that he can and will do all that omnipotence itself can effect. His power, not our prayers nor our highest conceptions, is the measure of the apostle’s anticipations and desires. This idea he weaves into a doxology, which has in it more of heaven than of earth.

There are two forms of expression here united; Paul says, τῷ ὑπὲρ πάντα ποιῆσαι δύναμένῳ, to him who is able to do more than, all things; and as though this were not enough, he adds, ὑπερ εκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν, exceeding abundantly above all we ask or think. God is not only unlimited in himself, but is unrestricted by our prayers or knowledge. No definite bounds, therefore, can be set to what they may expect in whom, Christ dwells, and who are the objects of his infinite love.

Κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν, according to the power that worketh in us. The infinite power of God from which so much may be expected, is the same of which we are now the subjects. It is that power which wrought in Christ when it raised him from the dead, and set him at the right hand of God, ch. 1, 19-20; and which has wrought an analogous change in the believer in raising him from the death of sin, and making him to sit in heavenly places in Christ Jesus; and which still sustains and carries on the work of salvation in the soul. The past is a foretaste and pledge of the future. Those who have been raised from the dead, who have been transformed by the renewing of their minds, translated from the kingdom of darkness into the kingdom of God’s dear Son, and in whom God himself dwells by his Spirit, having already experienced a change which nothing but omnipotence could effect, may well join in the doxology to Him who is able to do exceeding abundantly above all we can ask or think.

The glory; ἡ δόξα is either the glory that is due, or the glory which God has. To give glory to God, is either to praise him, or to reveal his glory, i. e. cause it to be seen and acknowledged. Thus the doxology, To Him be glory—may mean either, ‘Let Him be praised;’ or, ‘Let His glory be acknowledged.’

In the church by Christ Jesus.The Text here varies considerably. The Uncial MSS., A and C, several of the later ones, the Coptic and Vulgate, Jerome and Pelagius read, ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ; D, F, G invert the order and read, ἐν Χριστῷ Ἰησοῦ καὶ ἐν τῇ ἐκκλησίᾳ. The majority of editors retain the common Text. The original is, ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ, which Luther renders, in the church which is in Christ, i. e. the Christian church. This interpretation is adopted by several modern commentators. But in that case the article τῇ before ἐν Χριστῷ. ought not to be omitted. Besides, as the Christian church is the only church which could be thought of, the addition of the words in Christ would be unnecessary. The ordinary interpretation, therefore, is to be preferred. Glory is to be rendered to God in the church, and in and through Christ Jesus, as her head and representative. The church is the company of the redeemed here and in heaven; which constitutes one body through which God is to manifest his manifold wisdom, and which is through all ages to ascribe unto him glory, honour, and dominion.

The idea of eternity or of endless duration is variously expressed in Scripture. Sometimes eternity is conceived of as one, and the singular αἴων is used; sometimes as an endless succession of periods or ages, and then the plural αἰῶνες is used. Thus εἰς τὸν αἰῶνα, to eternity, and εἰς τοὺς αἰῶνας, or εἰς τοὺς αἰῶνας τῶν αἰώνων, to the ages indefinitely, i. e. endless ages, alike mean, for ever. So βασιλεὺς τοῦ αἰῶνος, king of eternity, and βασιλεὺς τῶν αἰώνων, king of endless ages, both mean the king eternal. The peculiarity of the case before us is, that the apostle combines these two forms: εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων, to all the generations of an eternity of ages. This is in keeping with the cumulative character of the whole context. Finding no ordinary forms of expression suited to his demands, the apostle heaps together terms of the largest import to give some vent to thoughts and aspirations which he felt to be unutterable. These things belong to the στεναγμοὶ ἀλαλήτοι of which he speaks in Rom. 8, 26.