Ephesians 1
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Ephesians 1
Paul's Greeting
1Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:
Jamieson-Fausset-Brown
INTRODUCTION
The headings (Ep 1:1, and Ep 3:1, show that this Epistle claims to be that of Paul. This claim is confirmed by the testimonies of Irenæus, [Against Heresies, 5.2,3; 1.8,5]; Clement of Alexandria, [Miscellanies, 4, P. 65, and The Instructor, 1.8]; Origen, [Against Celsus, 4,211]. It is quoted by Valentinus, A.D. 120, namely, Ep 3:14-18, as we know from Hippolytus [The Refutation of All Heresies, p. 193]. Polycarp [Epistle to the Philippians, 12], testifies to its canonicity. So Tertullian [Against Marcion, 5,17]. Ignatius [Epistle to the Ephesians, 12], which alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle.
Two theories, besides the ordinary one, have been held on the question, to whom the Epistle is addressed. Grotius, after the heretic Marcion, maintains that it was addressed to the Church at Laodicea, and that it is the Epistle to which Paul refers in Col 4:16. But the Epistle to the Colossians was probably written before that to the Ephesians, as appears from the parallel passages in Ephesians bearing marks of being expanded from those in Colossians; and Marcion seems to have drawn his notion, as to our Epistle, from Paul's allusion (Col 4:16) to an Epistle addressed by him to the Laodiceans. Origen and Clement of Alexandria, and even Tertullian, who refers to Marcion, give no sanction to his notion. No single manuscript contains the heading, "to the saints that are at Laodicea." The very resemblance of the Epistle to the Ephesians, to that to the Colossians, is against the theory; for if the former were really the one addressed to Laodicea (Col 4:16), Paul would not have deemed it necessary that the churches of Colosse and Laodicea should interchange Epistles. The greetings, moreover (Col 4:15), which he sends through the Colossians to the Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceans at the same time, and by the same bearer, Tychicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse, Ep 6:21; Col 4:7); for who, under such circumstances, would not send the greetings directly in the letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse, Archbishop Usher has advanced the second theory: That it was an encyclical letter headed, as in Manuscript B., "to the saints that are ... and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephesus first, occasioned its being entitled, as now, the Epistle to the Ephesians. Alford makes the following objections to this theory: (1) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2) The improbability that the apostle, who in two of his Epistles (Second Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affectionately bound. (4) The inconsistency of this hypothesis with the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none in Galatians, Philippians, First and Second Thessalonians, First Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does in this Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephesians, as to personal matters, to the bearer of the Epistle, Tychicus (Ep 6:21, 22). As to the omission of "which are at Ephesus" (Ep 1:1), in Manuscript B., so "in Rome" (Ro 1:7) is omitted in some old manuscripts: it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catholic. The words are found in the margin of Manuscript B, from a first hand; and are found in all the oldest manuscripts and versions.
Paul's first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Ac 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (Ac 18:24-26), and Aquila and Priscilla (Ac 18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus "three years" (Ac 19:10, the "two years" in which verse are only part of the time, and Ac 20:31); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union in spiritual privileges and hope between him and them (Ep 1:3, &c.), such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge (Ac 20:18-35).
This Epistle was addressed to the Ephesians during the early part of his imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, the apostle having in his mind generally the same great truths in writing both. It is an undesigned proof of genuineness that the two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those written at distant dates and on different occasions. Compare Ep 1:7 with Col 1:14; Ep 1:10 with Col 1:20; Ep 3:2 with Col 1:25; Ep 5:19 with Col 3:16; Ep 6:22 with Col 4:8; Ep 1:19; 2:5 with Col 2:12, 13; Ep 4:2-4 with Col 3:12-15; Ep 4:16 with Col 2:19; Ep 4:32 with Col 3:13; Ep 4:22-24 with Col 3:9, 10; Ep 5:6-8 with Col 3:6-8; Ep 5:15, 16 with Col 4:5; Ep 6:19, 20 with Col 4:3, 4; Ep 5:22-33; 6:1-9 with Col 3:18; Ep 4:24, 25 with Col 3:9; Ep 5:20-22 with Col 3:17, 18. Tychicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to the two churches respectively, the latter furnished with a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting with the Ephesian elders at Miletus (Ac 20:6-38), about A.D. 62, before his imprisonment had become of the more severe kind, which appears in his Epistle to the Philippians. From Ep 6:19, 20 it is plain he had at the time, though a prisoner, some degree of freedom in preaching, which accords with Ac 28:23, 30, 31, where he is represented as receiving at his lodgings all inquirers. His imprisonment began in February A.D. 61 and lasted "two whole years" (Ac 28:30) at least, and perhaps longer.
The Church of Ephesus was made up of converts partly from the Jews and partly from the Gentiles (Ac 19:8-10). Accordingly, the Epistle so addresses a Church constituted (Ep 2:14-22). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (355 B.C.), was rebuilt at enormous cost and was one of the wonders of the world. Hence, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: the Church being in true inner beauty that which the temple of the idol tried to realize in outward show (Ep 2:19-22). The Epistle (Ep 4:17; 5:1-13) implies the profligacy for which the Ephesian heathen were notorious. Many of the same expressions occur in the Epistle as in Paul's address to the Ephesian elders. Compare Ep 1:6, 7; 2:7, as to "grace," with Ac 20:24, 32: this may well be called "the Epistle of the grace of God" [Alford]. Also, as to his "bonds," Ep 3:1, and 4:1 with Ac 20:22, 23. Also Ep 1:11, as to "the counsel of God," with Ac 20:27. Also Ep 1:14, as to "the redemption of the purchased possession," with Ac 20:28. Also Ep 1:14, 18; 2:20; 5:5, as to "building up" the "inheritance," with Ac 20:32.
The object of the Epistle is "to set forth the ground, the course, and the aim and end of THE Church of the Faithful in Christ. He speaks to the Ephesians as a type or sample of the Church universal" [Alford]. Hence, "the Church" throughout the Epistle is spoken of in the singular, not in the plural, "churches." The Church's foundation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. "Everywhere the foundation of the Church is in the will of the Father; the course of the Church is by the satisfaction of the Son; the end of the Church is the life in the Holy Spirit" [Alford]. Compare respectively Ep 1:11; 2:5; 3:16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, Ep 3:14-21), is then made the ground of practical exhortations. In these latter also (from Ep 4:1, onward), the same threefold division prevails, for the Church is represented as founded on the counsel of "God the Father, who is above all, through all, and in all," reared by the "one Lord," Jesus Christ, through the "one Spirit" (Ep 4:4-6, &c.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations of life, as husbands, wives, servants, children, &c. The conclusion is that we must put on "the whole armor of God" (Ep 6:13).
The sublimity of the STYLE and LANGUAGE corresponds to the sublimity of the subjects and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faith. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere.
CHAPTER 1
Ep 1:1-23. Inscription: Origin of the Church in the Father's Eternal Counsel, and the Son's Bloodshedding: The Sealing of It by the Spirit. Thanksgiving and Prayer that They May Fully Know God's Gracious Power in Christ towards the Saints.
1. by--rather, "through the will of God": called to the apostleship through that same "will" which originated the Church (Ep 1:5, 9, 11; compare Ga 1:4).
which are at Ephesus--(See Introduction.)
to the saints ... and to the faithful--The same persons are referred to by both designations, as the Greek proves: "to those who are saints, and faithful in Christ Jesus." The sanctification by God is here put before man's faith. The twofold aspect of salvation is thus presented, God's grace in the first instance sanctifying us, (that is, setting us apart in His eternal purposes as holy unto Himself); and our faith, by God's gift, laying hold of salvation (2Th 2:13; 1Pe 1:2).
INTRODUCTION
The headings (Ep 1:1, and Ep 3:1, show that this Epistle claims to be that of Paul. This claim is confirmed by the testimonies of Irenæus, [Against Heresies, 5.2,3; 1.8,5]; Clement of Alexandria, [Miscellanies, 4, P. 65, and The Instructor, 1.8]; Origen, [Against Celsus, 4,211]. It is quoted by Valentinus, A.D. 120, namely, Ep 3:14-18, as we know from Hippolytus [The Refutation of All Heresies, p. 193]. Polycarp [Epistle to the Philippians, 12], testifies to its canonicity. So Tertullian [Against Marcion, 5,17]. Ignatius [Epistle to the Ephesians, 12], which alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle.
Two theories, besides the ordinary one, have been held on the question, to whom the Epistle is addressed. Grotius, after the heretic Marcion, maintains that it was addressed to the Church at Laodicea, and that it is the Epistle to which Paul refers in Col 4:16. But the Epistle to the Colossians was probably written before that to the Ephesians, as appears from the parallel passages in Ephesians bearing marks of being expanded from those in Colossians; and Marcion seems to have drawn his notion, as to our Epistle, from Paul's allusion (Col 4:16) to an Epistle addressed by him to the Laodiceans. Origen and Clement of Alexandria, and even Tertullian, who refers to Marcion, give no sanction to his notion. No single manuscript contains the heading, "to the saints that are at Laodicea." The very resemblance of the Epistle to the Ephesians, to that to the Colossians, is against the theory; for if the former were really the one addressed to Laodicea (Col 4:16), Paul would not have deemed it necessary that the churches of Colosse and Laodicea should interchange Epistles. The greetings, moreover (Col 4:15), which he sends through the Colossians to the Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceans at the same time, and by the same bearer, Tychicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse, Ep 6:21; Col 4:7); for who, under such circumstances, would not send the greetings directly in the letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse, Archbishop Usher has advanced the second theory: That it was an encyclical letter headed, as in Manuscript B., "to the saints that are ... and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephesus first, occasioned its being entitled, as now, the Epistle to the Ephesians. Alford makes the following objections to this theory: (1) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2) The improbability that the apostle, who in two of his Epistles (Second Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affectionately bound. (4) The inconsistency of this hypothesis with the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none in Galatians, Philippians, First and Second Thessalonians, First Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does in this Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephesians, as to personal matters, to the bearer of the Epistle, Tychicus (Ep 6:21, 22). As to the omission of "which are at Ephesus" (Ep 1:1), in Manuscript B., so "in Rome" (Ro 1:7) is omitted in some old manuscripts: it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catholic. The words are found in the margin of Manuscript B, from a first hand; and are found in all the oldest manuscripts and versions.
Paul's first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Ac 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos (Ac 18:24-26), and Aquila and Priscilla (Ac 18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus "three years" (Ac 19:10, the "two years" in which verse are only part of the time, and Ac 20:31); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union in spiritual privileges and hope between him and them (Ep 1:3, &c.), such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge (Ac 20:18-35).
This Epistle was addressed to the Ephesians during the early part of his imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, the apostle having in his mind generally the same great truths in writing both. It is an undesigned proof of genuineness that the two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those written at distant dates and on different occasions. Compare Ep 1:7 with Col 1:14; Ep 1:10 with Col 1:20; Ep 3:2 with Col 1:25; Ep 5:19 with Col 3:16; Ep 6:22 with Col 4:8; Ep 1:19; 2:5 with Col 2:12, 13; Ep 4:2-4 with Col 3:12-15; Ep 4:16 with Col 2:19; Ep 4:32 with Col 3:13; Ep 4:22-24 with Col 3:9, 10; Ep 5:6-8 with Col 3:6-8; Ep 5:15, 16 with Col 4:5; Ep 6:19, 20 with Col 4:3, 4; Ep 5:22-33; 6:1-9 with Col 3:18; Ep 4:24, 25 with Col 3:9; Ep 5:20-22 with Col 3:17, 18. Tychicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to the two churches respectively, the latter furnished with a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting with the Ephesian elders at Miletus (Ac 20:6-38), about A.D. 62, before his imprisonment had become of the more severe kind, which appears in his Epistle to the Philippians. From Ep 6:19, 20 it is plain he had at the time, though a prisoner, some degree of freedom in preaching, which accords with Ac 28:23, 30, 31, where he is represented as receiving at his lodgings all inquirers. His imprisonment began in February A.D. 61 and lasted "two whole years" (Ac 28:30) at least, and perhaps longer.
The Church of Ephesus was made up of converts partly from the Jews and partly from the Gentiles (Ac 19:8-10). Accordingly, the Epistle so addresses a Church constituted (Ep 2:14-22). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (355 B.C.), was rebuilt at enormous cost and was one of the wonders of the world. Hence, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: the Church being in true inner beauty that which the temple of the idol tried to realize in outward show (Ep 2:19-22). The Epistle (Ep 4:17; 5:1-13) implies the profligacy for which the Ephesian heathen were notorious. Many of the same expressions occur in the Epistle as in Paul's address to the Ephesian elders. Compare Ep 1:6, 7; 2:7, as to "grace," with Ac 20:24, 32: this may well be called "the Epistle of the grace of God" [Alford]. Also, as to his "bonds," Ep 3:1, and 4:1 with Ac 20:22, 23. Also Ep 1:11, as to "the counsel of God," with Ac 20:27. Also Ep 1:14, as to "the redemption of the purchased possession," with Ac 20:28. Also Ep 1:14, 18; 2:20; 5:5, as to "building up" the "inheritance," with Ac 20:32.
The object of the Epistle is "to set forth the ground, the course, and the aim and end of THE Church of the Faithful in Christ. He speaks to the Ephesians as a type or sample of the Church universal" [Alford]. Hence, "the Church" throughout the Epistle is spoken of in the singular, not in the plural, "churches." The Church's foundation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. "Everywhere the foundation of the Church is in the will of the Father; the course of the Church is by the satisfaction of the Son; the end of the Church is the life in the Holy Spirit" [Alford]. Compare respectively Ep 1:11; 2:5; 3:16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, Ep 3:14-21), is then made the ground of practical exhortations. In these latter also (from Ep 4:1, onward), the same threefold division prevails, for the Church is represented as founded on the counsel of "God the Father, who is above all, through all, and in all," reared by the "one Lord," Jesus Christ, through the "one Spirit" (Ep 4:4-6, &c.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations of life, as husbands, wives, servants, children, &c. The conclusion is that we must put on "the whole armor of God" (Ep 6:13).
The sublimity of the STYLE and LANGUAGE corresponds to the sublimity of the subjects and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faith. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere.
CHAPTER 1
Ep 1:1-23. Inscription: Origin of the Church in the Father's Eternal Counsel, and the Son's Bloodshedding: The Sealing of It by the Spirit. Thanksgiving and Prayer that They May Fully Know God's Gracious Power in Christ towards the Saints.
1. by--rather, "through the will of God": called to the apostleship through that same "will" which originated the Church (Ep 1:5, 9, 11; compare Ga 1:4).
which are at Ephesus--(See Introduction.)
to the saints ... and to the faithful--The same persons are referred to by both designations, as the Greek proves: "to those who are saints, and faithful in Christ Jesus." The sanctification by God is here put before man's faith. The twofold aspect of salvation is thus presented, God's grace in the first instance sanctifying us, (that is, setting us apart in His eternal purposes as holy unto Himself); and our faith, by God's gift, laying hold of salvation (2Th 2:13; 1Pe 1:2).
The Pulpit Commentary
Paul an apostle of Christ Jesus. Paul's one but all-sufficient claim on the Ephesians is his relation to Christ: he is Christ's apostle, not only as sent forth by him, but also as belonging to him; elsewhere his servant or bondman. He makes no claim to their attention on the ground of his great experience in the gospel, his profound study of it, or even his gifts, but rests simply on his being Christ's apostle; thus recognizing Christ as the only Head of the Church, and source of authority therein. By the will of God. The First Person of the Trinity, the Fountain of Godhead, has not only devised the whole scheme of mercy, but has likewise planned the subordinate arrangements by which it is carried out; thus it was by his will that Paul held the office of an apostle of Christ (see Gal_1:1; Act_26:7; Gal_1:11, Gal_1:12). His authority and his dignity as an apostle are thus the highest that can be: "He that heareth you, heareth me." To the saints that are at Ephesus, and the faithful in Christ Jesus. This designation is expanded in the verses that immediately follow. "Saints" means set apart for God, and, as the result thereof, persons pure and holy; "faithful" is equivalent to "Believers;" while "in Christ Jesus" denotes the Source of their life, the element in which they lived, the Vine into which they were grafted. Such persons were the heart and nucleus of the Church, though others might belong to it. In the fervor of his salutations hero and elsewhere, Paul seems to see only the genuine spiritual members of the Church; though afterwards he may indicate that all are not such (see Php_3:15). With regard to the clause, "that are at Ephesus," see Introduction.
Paul an apostle of Christ Jesus. Paul's one but all-sufficient claim on the Ephesians is his relation to Christ: he is Christ's apostle, not only as sent forth by him, but also as belonging to him; elsewhere his servant or bondman. He makes no claim to their attention on the ground of his great experience in the gospel, his profound study of it, or even his gifts, but rests simply on his being Christ's apostle; thus recognizing Christ as the only Head of the Church, and source of authority therein. By the will of God. The First Person of the Trinity, the Fountain of Godhead, has not only devised the whole scheme of mercy, but has likewise planned the subordinate arrangements by which it is carried out; thus it was by his will that Paul held the office of an apostle of Christ (see Gal_1:1; Act_26:7; Gal_1:11, Gal_1:12). His authority and his dignity as an apostle are thus the highest that can be: "He that heareth you, heareth me." To the saints that are at Ephesus, and the faithful in Christ Jesus. This designation is expanded in the verses that immediately follow. "Saints" means set apart for God, and, as the result thereof, persons pure and holy; "faithful" is equivalent to "Believers;" while "in Christ Jesus" denotes the Source of their life, the element in which they lived, the Vine into which they were grafted. Such persons were the heart and nucleus of the Church, though others might belong to it. In the fervor of his salutations hero and elsewhere, Paul seems to see only the genuine spiritual members of the Church; though afterwards he may indicate that all are not such (see Php_3:15). With regard to the clause, "that are at Ephesus," see Introduction.
2Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.
Jamieson-Fausset-Brown
2. (Ro 1:7; 1Co 1:3; 2Co 1:2; Ga 1:3).
2. (Ro 1:7; 1Co 1:3; 2Co 1:2; Ga 1:3).
The Pulpit Commentary
Grace unto you and peace from God our Father and the Lord Jesus Christ. As in most of Paul's Epistles, "grace" is virtually the first word and the last (Eph_6:24), equivalent to free, undeserved mercy in all its manifold forms and manifestations. This Epistle is so full of the subject, that it has been called "The Epistle of Grace." The apostle dwells more fully on it than even in the Epistle to the Romans, and with a more jubilant sense of its richness and sufficiency. Peace is conjoined with grace; they are like mother and daughter, or like twin sisters. Grace is the only foundation of true peace—whether peace with God, peace of conscience, rest and satisfaction of soul, or peace toward our fellow-men. The source of grace and peace is "God our Father and the Lord Jesus Christ." The two are always in apposition as the Source of blessing, never in opposition. The notion is eminently unscriptural that the Father personally burned with anger until the Son rushed in to appease; both are in beautiful harmony in the scheme of grace. "God so loved the world, that he gave his only begotten Son," etc.
Grace unto you and peace from God our Father and the Lord Jesus Christ. As in most of Paul's Epistles, "grace" is virtually the first word and the last (Eph_6:24), equivalent to free, undeserved mercy in all its manifold forms and manifestations. This Epistle is so full of the subject, that it has been called "The Epistle of Grace." The apostle dwells more fully on it than even in the Epistle to the Romans, and with a more jubilant sense of its richness and sufficiency. Peace is conjoined with grace; they are like mother and daughter, or like twin sisters. Grace is the only foundation of true peace—whether peace with God, peace of conscience, rest and satisfaction of soul, or peace toward our fellow-men. The source of grace and peace is "God our Father and the Lord Jesus Christ." The two are always in apposition as the Source of blessing, never in opposition. The notion is eminently unscriptural that the Father personally burned with anger until the Son rushed in to appease; both are in beautiful harmony in the scheme of grace. "God so loved the world, that he gave his only begotten Son," etc.
Spiritual Blessings in Christ
3Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
Jamieson-Fausset-Brown
3. The doxologies in almost all the Epistles imply the real sense of grace experienced by the writers and their readers (1Pe 1:3). Ep 1:3-14 sets forth summarily the Gospel of the grace of God: the Father's work of love, Ep 1:3 (choosing us to holiness, Ep 1:4; to sonship, Ep 1:5; to acceptance, Ep 1:6): the Son's, Ep 1:7 (redemption, Ep 1:7; knowledge of the mystery of His will, Ep 1:9; an inheritance, Ep 1:11); the Holy Spirit's, Ep 1:13 (sealing, Ep 1:13; giving an earnest of the inheritance, Ep 1:14).
the God and Father of ... Christ--and so the God and Father of us who are in Him (Joh 20:17). God is "the God" of the man Jesus, and "the Father" of the Divine Word. The Greek is, "Blessed us," not "hath blessed us"; referring to the past original counsel of God. As in creation (Ge 1:22) so in redemption (Ge 12:3; Mt 5:3-11; 25:34) God "blesses" His children; and that not in mere words, but in acts.
us--all Christians.
blessings--Greek, "blessing." "All," that is, "every possible blessing for time and eternity, which the Spirit has to bestow" (so "spiritual" means; not "spiritual," as the term is now used, as opposed to bodily).
in heavenly places--a phrase five times found in this Epistle, and not elsewhere (Ep 1:20; Ep 2:6; 3:10; 6:12); Greek, "in the heavenly places." Christ's ascension is the means of introducing us into the heavenly places, which by our sin were barred against us. Compare the change made by Christ (Col 1:20; Ep 1:20). While Christ in the flesh was in the form of a servant, God's people could not realize fully their heavenly privileges as sons. Now "our citizenship (Greek) is in heaven" (Php 3:20), where our High Priest is ever "blessing" us. Our "treasures" are there (Mt 6:20, 21); our aims and affections (Col 3:1, 2); our hope (Col 1:5; Tit 2:13); our inheritance (1Pe 1:4). The gift of the Spirit itself, the source of the "spiritual blessing," is by virtue of Jesus having ascended thither (Ep 4:8).
in Christ--the center and source of all blessing to us.
3. The doxologies in almost all the Epistles imply the real sense of grace experienced by the writers and their readers (1Pe 1:3). Ep 1:3-14 sets forth summarily the Gospel of the grace of God: the Father's work of love, Ep 1:3 (choosing us to holiness, Ep 1:4; to sonship, Ep 1:5; to acceptance, Ep 1:6): the Son's, Ep 1:7 (redemption, Ep 1:7; knowledge of the mystery of His will, Ep 1:9; an inheritance, Ep 1:11); the Holy Spirit's, Ep 1:13 (sealing, Ep 1:13; giving an earnest of the inheritance, Ep 1:14).
the God and Father of ... Christ--and so the God and Father of us who are in Him (Joh 20:17). God is "the God" of the man Jesus, and "the Father" of the Divine Word. The Greek is, "Blessed us," not "hath blessed us"; referring to the past original counsel of God. As in creation (Ge 1:22) so in redemption (Ge 12:3; Mt 5:3-11; 25:34) God "blesses" His children; and that not in mere words, but in acts.
us--all Christians.
blessings--Greek, "blessing." "All," that is, "every possible blessing for time and eternity, which the Spirit has to bestow" (so "spiritual" means; not "spiritual," as the term is now used, as opposed to bodily).
in heavenly places--a phrase five times found in this Epistle, and not elsewhere (Ep 1:20; Ep 2:6; 3:10; 6:12); Greek, "in the heavenly places." Christ's ascension is the means of introducing us into the heavenly places, which by our sin were barred against us. Compare the change made by Christ (Col 1:20; Ep 1:20). While Christ in the flesh was in the form of a servant, God's people could not realize fully their heavenly privileges as sons. Now "our citizenship (Greek) is in heaven" (Php 3:20), where our High Priest is ever "blessing" us. Our "treasures" are there (Mt 6:20, 21); our aims and affections (Col 3:1, 2); our hope (Col 1:5; Tit 2:13); our inheritance (1Pe 1:4). The gift of the Spirit itself, the source of the "spiritual blessing," is by virtue of Jesus having ascended thither (Ep 4:8).
in Christ--the center and source of all blessing to us.
The Pulpit Commentary
THANKSGIVING FOR THEIR DIVINE ORDINATION TO THE BLESSINGS OF GRACE. In this glorious anthem, in which the apostle, tracing all to the Divine Fountain, enumerates the glorious privileges of the Church, and blesses God for them, he first (Eph_1:3) states summarily the ground of thanksgiving, expanding it with glowing fullness in Eph_1:4-14.
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every blessing of the Spirit, in heavenly places in Christ. Here we have
(1) the Author of our blessings;
(2) their nature and sphere;
(3) the Medium through whom we have them.
1. The Author is "the God and Father of our Lord Jesus Christ." Jesus called God his God and his Father (Joh_20:17) in virtue of the state of subjection to him in which, as the Son of man, he had voluntarily placed himself. In this aspect and relation to Christ, God is here thanked because he hath blessed us in him.
2. Ἐν πασῄ εὐλογὶᾳ πνευματικῇ: not merely spiritual as opposed to material, but as applied by the Holy Spirit, the office of the Third Person being to bring Divine things into actual contact with human souls—to apply to us the blessings purchased by Christ; which blessings are ἐν τοῖς ἐπουρανίοις—in heavenly places. They belong to the heavenly kingdom; they are therefore the highest we can attain to. The expression occurs three times, and with the same meaning.
3. Εν Χριστᾷ. The Medium or Mediator through whom they come is Christ; they are not fruits of the mere natural bounty of God, but of his redeeming bounty—fruits of the mediatorial work of Jesus Christ. Thus, in this summary, we recognize what is eminently characteristic of this Epistle—the doctrine of the Trinity, and the function of each Person in the work of redemption. No other writing of the New Testament is so pervaded with the doctrine of the Trinity. The three great topics of the Epistle will be found to be considered in relation to the three Persons of the Trinity. Thus:
1. Origin and foundation of the Church, referred to the eternal counsel and good pleasure of the Father.
2. The actual birth or existence of the Church with all its privileges, to the atoning grace and merit of the Son.
3. The transformation of the Church, the realization of its end or purpose, in its final holiness and glory, to the sanctifying grace of the Holy Spirit. This throws light on the expression, "every blessing;" it includes
(1) all that the Father can bestow;
(2) all that the Son can provide;
(3) all that the Spirit can apply.
The resources of all the three Persons thus conspire to bless the Church. In the verses that follow, the First Person is prominent in Eph_1:4-6; the second is introduced in Eph_1:6-12; and the third in Eph_1:13, Eph_1:14. But all through the First Person is the great directing Power.
THANKSGIVING FOR THEIR DIVINE ORDINATION TO THE BLESSINGS OF GRACE. In this glorious anthem, in which the apostle, tracing all to the Divine Fountain, enumerates the glorious privileges of the Church, and blesses God for them, he first (Eph_1:3) states summarily the ground of thanksgiving, expanding it with glowing fullness in Eph_1:4-14.
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with every blessing of the Spirit, in heavenly places in Christ. Here we have
(1) the Author of our blessings;
(2) their nature and sphere;
(3) the Medium through whom we have them.
1. The Author is "the God and Father of our Lord Jesus Christ." Jesus called God his God and his Father (Joh_20:17) in virtue of the state of subjection to him in which, as the Son of man, he had voluntarily placed himself. In this aspect and relation to Christ, God is here thanked because he hath blessed us in him.
2. Ἐν πασῄ εὐλογὶᾳ πνευματικῇ: not merely spiritual as opposed to material, but as applied by the Holy Spirit, the office of the Third Person being to bring Divine things into actual contact with human souls—to apply to us the blessings purchased by Christ; which blessings are ἐν τοῖς ἐπουρανίοις—in heavenly places. They belong to the heavenly kingdom; they are therefore the highest we can attain to. The expression occurs three times, and with the same meaning.
3. Εν Χριστᾷ. The Medium or Mediator through whom they come is Christ; they are not fruits of the mere natural bounty of God, but of his redeeming bounty—fruits of the mediatorial work of Jesus Christ. Thus, in this summary, we recognize what is eminently characteristic of this Epistle—the doctrine of the Trinity, and the function of each Person in the work of redemption. No other writing of the New Testament is so pervaded with the doctrine of the Trinity. The three great topics of the Epistle will be found to be considered in relation to the three Persons of the Trinity. Thus:
1. Origin and foundation of the Church, referred to the eternal counsel and good pleasure of the Father.
2. The actual birth or existence of the Church with all its privileges, to the atoning grace and merit of the Son.
3. The transformation of the Church, the realization of its end or purpose, in its final holiness and glory, to the sanctifying grace of the Holy Spirit. This throws light on the expression, "every blessing;" it includes
(1) all that the Father can bestow;
(2) all that the Son can provide;
(3) all that the Spirit can apply.
The resources of all the three Persons thus conspire to bless the Church. In the verses that follow, the First Person is prominent in Eph_1:4-6; the second is introduced in Eph_1:6-12; and the third in Eph_1:13, Eph_1:14. But all through the First Person is the great directing Power.
4According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
Jamieson-Fausset-Brown
4. hath chosen us--Greek, "chose us out for Himself" (namely, out of the world, Ga 1:4): referring to His original choice, spoken of as past.
in him--The repetition of the idea, "in Christ" (Ep 1:3), implies the paramount importance of the truth that it is in Him, and by virtue of union to Him, the Second Adam, the Restorer ordained for us from everlasting, the Head of redeemed humanity, believers have all their blessings (Ep 3:11).
before the foundation of the world--This assumes the eternity of the Son of God (Joh 17:5, 24), as of the election of believers in Him (2Ti 1:9; 2Th 2:13).
that we should be holy--positively (De 14:2).
without blame--negatively (Ep 5:27; 1Th 3:13).
before him--It is to Him the believer looks, walking as in His presence, before whom he looks to be accepted in the judgment (Col 1:22; compare Re 7:15).
in love--joined by Bengel and others with Ep 1:5, "in love having predestinated us," &c. But English Version is better. The words qualify the whole clause, "that we should be holy ... before Him." Love, lost to man by the fall, but restored by redemption, is the root and fruit and sum of all holiness (Ep 5:2; 1Th 3:12, 13).
4. hath chosen us--Greek, "chose us out for Himself" (namely, out of the world, Ga 1:4): referring to His original choice, spoken of as past.
in him--The repetition of the idea, "in Christ" (Ep 1:3), implies the paramount importance of the truth that it is in Him, and by virtue of union to Him, the Second Adam, the Restorer ordained for us from everlasting, the Head of redeemed humanity, believers have all their blessings (Ep 3:11).
before the foundation of the world--This assumes the eternity of the Son of God (Joh 17:5, 24), as of the election of believers in Him (2Ti 1:9; 2Th 2:13).
that we should be holy--positively (De 14:2).
without blame--negatively (Ep 5:27; 1Th 3:13).
before him--It is to Him the believer looks, walking as in His presence, before whom he looks to be accepted in the judgment (Col 1:22; compare Re 7:15).
in love--joined by Bengel and others with Ep 1:5, "in love having predestinated us," &c. But English Version is better. The words qualify the whole clause, "that we should be holy ... before Him." Love, lost to man by the fall, but restored by redemption, is the root and fruit and sum of all holiness (Ep 5:2; 1Th 3:12, 13).
The Pulpit Commentary
Even as he chose us in him before the foundation of the world; literally, he chose us out, or selected us (ἐξελέξατο) for himself (middle voice). The Father chose the heirs of salvation, selected those who were to be quickened from the dead (Eph_2:1) and saved, they chose them in Christ—in connection with his work and office as Mediator, giving them to him to be re-decreed (Joh_17:11, Joh_17:12); not after man was created, nor after man had fallen, but "before the foundation of the world." We are here face to face with a profound mystery. Before even the world was founded, mankind presented themselves to God as lost; the work of redemption was planned and its details arranged from all eternity. Before such a mystery it becomes us to put the shoes from off our feet, and bow reverently before him whose "judgments are unsearchable and his ways past finding out." That we should be holy and without blame before him in love. This is obviously the design of God's electing act; εἷναι ἡμᾶς cannot denote the ground, but the purpose, of the choice. God did not choose some because he foresaw their holiness, but in order that they might become "holy and without blame." These two terms denote the positive and negative sides of purity: holy—possessed of all the fruits of the Spirit (Gal_5:22, Gal_5:23); without blame, or blemish—marked by no stain or imperfection (see Eph_5:27). The terms do not denote justification, but a condition of sanctification which implies justification already bestowed, but goes beyond it; our justification is a step towards our complete final sanctification. This renewal being "before him," must be such as to bear the scrutiny of his eye; therefore not external or superficial merely, but reaching to the very heart and center of our nature (1Sa_16:7). The expression further denotes how it is of the very nature and glory of the new life to be spent in God's presence, our souls flourishing in the precious sunshine which ever beams out there from. For, when thus renewed, we do not fly from his presence like Adam (Gen_3:8), but delight in it (Psa_42:1; Psa_63:1). Fear is changed to love (1Jn_4:18); the loving relation between us and God is restored. It has been much disputed whether the words ἐν ἀγάπῃ ought to be construed with the fourth verse or with προορίσας in the fifth. The weight of authority seems in favor of the latter; but we prefer the construction which is given both in the Authorized and the Revised Version, first, because if ἐν ἐγάπῃ qualified προορίσας, it would come more naturally after it; and second, because the scope of the passage, the train of the apostle's thought, seems to require us to keep ἐν ἀγάπῃ in Eph_1:4. We never could come to be holy and without blemish before God unless the loving relations between us were restored (comp. Eph_3:17, "Rooted and grounded in love"). The spirit of love, trust, admiration, directed to God helps our complete sanctification—changes us into the same image (2Co_3:18).
Even as he chose us in him before the foundation of the world; literally, he chose us out, or selected us (ἐξελέξατο) for himself (middle voice). The Father chose the heirs of salvation, selected those who were to be quickened from the dead (Eph_2:1) and saved, they chose them in Christ—in connection with his work and office as Mediator, giving them to him to be re-decreed (Joh_17:11, Joh_17:12); not after man was created, nor after man had fallen, but "before the foundation of the world." We are here face to face with a profound mystery. Before even the world was founded, mankind presented themselves to God as lost; the work of redemption was planned and its details arranged from all eternity. Before such a mystery it becomes us to put the shoes from off our feet, and bow reverently before him whose "judgments are unsearchable and his ways past finding out." That we should be holy and without blame before him in love. This is obviously the design of God's electing act; εἷναι ἡμᾶς cannot denote the ground, but the purpose, of the choice. God did not choose some because he foresaw their holiness, but in order that they might become "holy and without blame." These two terms denote the positive and negative sides of purity: holy—possessed of all the fruits of the Spirit (Gal_5:22, Gal_5:23); without blame, or blemish—marked by no stain or imperfection (see Eph_5:27). The terms do not denote justification, but a condition of sanctification which implies justification already bestowed, but goes beyond it; our justification is a step towards our complete final sanctification. This renewal being "before him," must be such as to bear the scrutiny of his eye; therefore not external or superficial merely, but reaching to the very heart and center of our nature (1Sa_16:7). The expression further denotes how it is of the very nature and glory of the new life to be spent in God's presence, our souls flourishing in the precious sunshine which ever beams out there from. For, when thus renewed, we do not fly from his presence like Adam (Gen_3:8), but delight in it (Psa_42:1; Psa_63:1). Fear is changed to love (1Jn_4:18); the loving relation between us and God is restored. It has been much disputed whether the words ἐν ἀγάπῃ ought to be construed with the fourth verse or with προορίσας in the fifth. The weight of authority seems in favor of the latter; but we prefer the construction which is given both in the Authorized and the Revised Version, first, because if ἐν ἐγάπῃ qualified προορίσας, it would come more naturally after it; and second, because the scope of the passage, the train of the apostle's thought, seems to require us to keep ἐν ἀγάπῃ in Eph_1:4. We never could come to be holy and without blemish before God unless the loving relations between us were restored (comp. Eph_3:17, "Rooted and grounded in love"). The spirit of love, trust, admiration, directed to God helps our complete sanctification—changes us into the same image (2Co_3:18).
5Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
Jamieson-Fausset-Brown
5. predestinated--more special in respect to the end and precise means, than "chosen" or elected. We are "chosen" out of the rest of the world; "predestinated" to all things that secure the inheritance for us (Ep 1:11; Ro 8:29). "Foreordained."
by Jesus--Greek, "through Jesus."
to himself--the Father (Col 1:20). Alford explains, "adoption ... into Himself," that is, so that we should be partakers of the divine nature (2Pe 1:4). Lachmann reads, "unto Him." The context favors the explanation of Calvin: God has regard to Himself and the glory of His grace (Ep 1:6, 12, 14) as His ultimate end. He had one only-begotten Son, and He was pleased for His own glory, to choose out of a lost world many to become His adopted sons. Translate, "unto Himself."
the good pleasure of his will--So the Greek (Mt 11:26; Lu 10:21). We cannot go beyond "the good pleasure of His will" in searching into the causes of our salvation, or of any of His works (Ep 1:9). (Job 33:13.) Why needest thou philosophize about an imaginary world of optimism? Thy concern is to take heed that thou be not bad. There was nothing in us which deserved His love (Ep 1:1, 9, 11) [Bengel].
5. predestinated--more special in respect to the end and precise means, than "chosen" or elected. We are "chosen" out of the rest of the world; "predestinated" to all things that secure the inheritance for us (Ep 1:11; Ro 8:29). "Foreordained."
by Jesus--Greek, "through Jesus."
to himself--the Father (Col 1:20). Alford explains, "adoption ... into Himself," that is, so that we should be partakers of the divine nature (2Pe 1:4). Lachmann reads, "unto Him." The context favors the explanation of Calvin: God has regard to Himself and the glory of His grace (Ep 1:6, 12, 14) as His ultimate end. He had one only-begotten Son, and He was pleased for His own glory, to choose out of a lost world many to become His adopted sons. Translate, "unto Himself."
the good pleasure of his will--So the Greek (Mt 11:26; Lu 10:21). We cannot go beyond "the good pleasure of His will" in searching into the causes of our salvation, or of any of His works (Ep 1:9). (Job 33:13.) Why needest thou philosophize about an imaginary world of optimism? Thy concern is to take heed that thou be not bad. There was nothing in us which deserved His love (Ep 1:1, 9, 11) [Bengel].
The Pulpit Commentary
Having predestinated (or, foreordained) us to adoption through Jesus Christ unto himself. The same idea is denoted by προορίσας in this verse and ἐξελέξατο in Eph_1:3, but while in ξελέξατο the idea of selection out from among others is prominent, in προορίσας the special phase of thought is that of the time, πρὸ, before—before the foundation of the world. Both denote the exercise of Divine sovereignty. In Eph_1:4 we have the ultimate purpose of God's decree the entire sanctification of the elect; here, in Eph_1:5, we find one of the intermediate steps of the process—adoption. The apostle's reason for speaking of adoption in this place, and of justification afterwards, is that be bad just referred to the restoration of a relation of lore between us and God as connected with our ultimate complete sanctification; thus it was natural for him to bring in our adoption as the preordained act in which this loving relation is formed. Our obedience is not the forced obedience of servants, but the loving obedience of sons. Adoption implies more than sentiment—a real legal relation to God as his sons (Rom_8:17). The adoption is "by Jesus Christ:" "As many as received him, to them gave he the right to become children of God" (Joh_1:12). And it is εἰς αὐτὸν, unto or into himself—denoting a movement towards God which terminates in union to Him. According to the good pleasure of his will. The spring or motive to the selection is solely in God, not in man. It is an act of sovereignty. It has been disputed whether "the good pleasure of his will" is equivalent to benevolentia or to bene placitum. Parallel passages like Mat_11:26 and Luk_10:21 lead us to prefer the latter. The idea of kindness is not excluded, but it is not what is affirmed. Kindness is always involved in the Divine will; but the point here is simply that it pleased God to choose and ordain the Ephesian believers to the privilege of adoption through Jesus Christ. This is presented as a ground of praise, a reason for their blessing God. The Divine sovereignty is not presented in Scripture to seekers, but to finders. It is apt to embarrass those that seek; and accordingly the aspect of God's character presented to them is his good will to men, his free offer of mercy: "Look unto me, and be ye saved;" "Him that cometh unto me I will in no wise cast out." But it is a ground of thanksgiving to those who hare accepted the offer; they see that before the foundation of the world God chose them in Christ. What an interest he must have had in them, and how thoroughly they may rely on his finishing the work he has begun! Divine sovereignty, human responsibility, and the free and universal offer of mercy are all found in Scripture, and, though we are unable to harmonize them by our logic, ought all to have a place in our minds.
Having predestinated (or, foreordained) us to adoption through Jesus Christ unto himself. The same idea is denoted by προορίσας in this verse and ἐξελέξατο in Eph_1:3, but while in ξελέξατο the idea of selection out from among others is prominent, in προορίσας the special phase of thought is that of the time, πρὸ, before—before the foundation of the world. Both denote the exercise of Divine sovereignty. In Eph_1:4 we have the ultimate purpose of God's decree the entire sanctification of the elect; here, in Eph_1:5, we find one of the intermediate steps of the process—adoption. The apostle's reason for speaking of adoption in this place, and of justification afterwards, is that be bad just referred to the restoration of a relation of lore between us and God as connected with our ultimate complete sanctification; thus it was natural for him to bring in our adoption as the preordained act in which this loving relation is formed. Our obedience is not the forced obedience of servants, but the loving obedience of sons. Adoption implies more than sentiment—a real legal relation to God as his sons (Rom_8:17). The adoption is "by Jesus Christ:" "As many as received him, to them gave he the right to become children of God" (Joh_1:12). And it is εἰς αὐτὸν, unto or into himself—denoting a movement towards God which terminates in union to Him. According to the good pleasure of his will. The spring or motive to the selection is solely in God, not in man. It is an act of sovereignty. It has been disputed whether "the good pleasure of his will" is equivalent to benevolentia or to bene placitum. Parallel passages like Mat_11:26 and Luk_10:21 lead us to prefer the latter. The idea of kindness is not excluded, but it is not what is affirmed. Kindness is always involved in the Divine will; but the point here is simply that it pleased God to choose and ordain the Ephesian believers to the privilege of adoption through Jesus Christ. This is presented as a ground of praise, a reason for their blessing God. The Divine sovereignty is not presented in Scripture to seekers, but to finders. It is apt to embarrass those that seek; and accordingly the aspect of God's character presented to them is his good will to men, his free offer of mercy: "Look unto me, and be ye saved;" "Him that cometh unto me I will in no wise cast out." But it is a ground of thanksgiving to those who hare accepted the offer; they see that before the foundation of the world God chose them in Christ. What an interest he must have had in them, and how thoroughly they may rely on his finishing the work he has begun! Divine sovereignty, human responsibility, and the free and universal offer of mercy are all found in Scripture, and, though we are unable to harmonize them by our logic, ought all to have a place in our minds.
6To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
Jamieson-Fausset-Brown
6. (Ep 1:7, 17, 18). The end aimed at (Psa 50:23), that is, that the glory of His grace may be praised by all His creatures, men and angels.
wherein--Some of the oldest manuscripts read, "which." Then translate, "which He graciously bestowed on us." But English Version is supported by good manuscripts and the oldest versions.
us accepted--a kindred Greek word to "grace": charitos, echaritosen: translate, "graciously accepted"; "made us subjects of His grace"; "embraced us in the arms of His grace" (Ro 3:24; 5:15).
in the beloved--pre-eminently so called (Mt 3:17; 17:5; Joh 3:35; Col 1:13). Greek, "Son of His love." It is only "IN His Beloved" that He loves us (Ep 1:3; 1Jo 4:9, 10).
6. (Ep 1:7, 17, 18). The end aimed at (Psa 50:23), that is, that the glory of His grace may be praised by all His creatures, men and angels.
wherein--Some of the oldest manuscripts read, "which." Then translate, "which He graciously bestowed on us." But English Version is supported by good manuscripts and the oldest versions.
us accepted--a kindred Greek word to "grace": charitos, echaritosen: translate, "graciously accepted"; "made us subjects of His grace"; "embraced us in the arms of His grace" (Ro 3:24; 5:15).
in the beloved--pre-eminently so called (Mt 3:17; 17:5; Joh 3:35; Col 1:13). Greek, "Son of His love." It is only "IN His Beloved" that He loves us (Ep 1:3; 1Jo 4:9, 10).
The Pulpit Commentary
To the praise of the glory of his grace; with a view to praise being given to the glory of his grace. The purpose of grace quoad man, is to make him perfectly holy; quoad God, is to give to the universe a right conception of his grace, and draw forth corresponding tributes of praise. It is to show that Divine grace is not a limp, shallow attribute, but one of glorious riches, deserving infinite praise. The idea of the richness, fullness, abundance, of God's grace is prominent throughout the Epistle. God desires to draw attention, not only to this attribute, but to the boundlessness of it—thus to draw the love and confidence of his creatures to himself and inspire them with the desire to imitate him (comp. Mat_18:21-35). Wherein he abounded toward us in the Beloved. Two slight difficulties are found here—one in the text, the other in the interpretation. After χάριτος αὐτοῦ, some copies read ἐν ᾗ, others ηης. A.V. follows the former; R.V. the latter. Χαριτόω usually means to bestow grace; sometimes, to make gracious or beautiful. The former is more in accordance with New Testament usage (Alford) and with the tenor of the passage. The glory of the grace of which God desires to create a true impression is not an abstraction, not a glory hidden away in stone inaccessible region, but a revealed glory, a communicated glory; it is revealed in the grace wherein he abounded to us, or which he freely bestowed on us, in the Beloved. The grace bestowed on believers exemplifies the glorious quality of the attribute—its glorious riches. The connection of God with Christ in the bestowal of this grace, and of believers in the reception of it, is again noted by the remarkable term, "in the Beloved." That the Father's relation to Christ was one of infinite love is a fact never to be lost sight of. His having constituted the Beloved One the Kinsman and Mediator of sinners shows the riches of the glory of his grace. "He that spared not his own Son, but delivered him up for us all, how shall he hot, with him also freely give us all things?" Our union to the Beloved, our participating in all the blessings of his purchase, our becoming heirs of God and joint heirs with Jesus Christ, further illustrates the glorious riches of his grace. "Behold, what manner of love the Father hath bestowed on us, that we should be called children of God!"
To the praise of the glory of his grace; with a view to praise being given to the glory of his grace. The purpose of grace quoad man, is to make him perfectly holy; quoad God, is to give to the universe a right conception of his grace, and draw forth corresponding tributes of praise. It is to show that Divine grace is not a limp, shallow attribute, but one of glorious riches, deserving infinite praise. The idea of the richness, fullness, abundance, of God's grace is prominent throughout the Epistle. God desires to draw attention, not only to this attribute, but to the boundlessness of it—thus to draw the love and confidence of his creatures to himself and inspire them with the desire to imitate him (comp. Mat_18:21-35). Wherein he abounded toward us in the Beloved. Two slight difficulties are found here—one in the text, the other in the interpretation. After χάριτος αὐτοῦ, some copies read ἐν ᾗ, others ηης. A.V. follows the former; R.V. the latter. Χαριτόω usually means to bestow grace; sometimes, to make gracious or beautiful. The former is more in accordance with New Testament usage (Alford) and with the tenor of the passage. The glory of the grace of which God desires to create a true impression is not an abstraction, not a glory hidden away in stone inaccessible region, but a revealed glory, a communicated glory; it is revealed in the grace wherein he abounded to us, or which he freely bestowed on us, in the Beloved. The grace bestowed on believers exemplifies the glorious quality of the attribute—its glorious riches. The connection of God with Christ in the bestowal of this grace, and of believers in the reception of it, is again noted by the remarkable term, "in the Beloved." That the Father's relation to Christ was one of infinite love is a fact never to be lost sight of. His having constituted the Beloved One the Kinsman and Mediator of sinners shows the riches of the glory of his grace. "He that spared not his own Son, but delivered him up for us all, how shall he hot, with him also freely give us all things?" Our union to the Beloved, our participating in all the blessings of his purchase, our becoming heirs of God and joint heirs with Jesus Christ, further illustrates the glorious riches of his grace. "Behold, what manner of love the Father hath bestowed on us, that we should be called children of God!"
7In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
Jamieson-Fausset-Brown
7. In whom--"the Beloved" (Ep 1:6; Ro 3:24).
we have--as a present possession.
redemption--Greek, "our (literally, 'the') redemption"; THE redemption which is the grand subject of all revelation, and especially of the New Testament (Ro 3:24), namely, from the power, guilt, and penal consequences of sin (Mt 1:21). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Le 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mt 20:28). Another "redemption" follows, namely, that "of the purchased possession" hereafter (Ep 1:14).
through his blood--(Ep 2:13); as the instrument; the propitiation, that is, the consideration (devised by His own love) for which He, who was justly angry (Is 12:1), becomes propitious to us; the expiation, the price paid to divine justice for our sin (Ac 20:28; Ro 3:25; 1Co 6:20; Col 1:20; 1Pe 1:18, 19).
the forgiveness of sins--Greek, "the remission of our transgressions": not merely "pretermission," as the Greek (Ro 3:25) ought to be translated. This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power, negatively; and the reconciliation of an offended God, and a satisfaction unto a just God, positively.
riches of his grace--(Ep 2:7); "the exceeding riches of His grace." Compare Ep 1:18; Ep 3:16, "according to the riches of His glory": so that "grace" is His "glory."
7. In whom--"the Beloved" (Ep 1:6; Ro 3:24).
we have--as a present possession.
redemption--Greek, "our (literally, 'the') redemption"; THE redemption which is the grand subject of all revelation, and especially of the New Testament (Ro 3:24), namely, from the power, guilt, and penal consequences of sin (Mt 1:21). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Le 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mt 20:28). Another "redemption" follows, namely, that "of the purchased possession" hereafter (Ep 1:14).
through his blood--(Ep 2:13); as the instrument; the propitiation, that is, the consideration (devised by His own love) for which He, who was justly angry (Is 12:1), becomes propitious to us; the expiation, the price paid to divine justice for our sin (Ac 20:28; Ro 3:25; 1Co 6:20; Col 1:20; 1Pe 1:18, 19).
the forgiveness of sins--Greek, "the remission of our transgressions": not merely "pretermission," as the Greek (Ro 3:25) ought to be translated. This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power, negatively; and the reconciliation of an offended God, and a satisfaction unto a just God, positively.
riches of his grace--(Ep 2:7); "the exceeding riches of His grace." Compare Ep 1:18; Ep 3:16, "according to the riches of His glory": so that "grace" is His "glory."
The Pulpit Commentary
In whom we have the redemption through his blood. Some of the blessings referred to in Eph_1:3 are now specified—be-ginning with redemption (τὴν ἀπολύτρωσιν). The article makes it emphatic—the great redemption, the real redemption, compared to which all ether redemptions are but shadows. It is a redemption through blood, therefore a proper propitiation or expiation, blood being always the emblem of explanation, In Christ, or in union to Christ, we have or are having this blessing; it is not merely in existence, it is ours, we being in him by faith: not a privilege of the future merely, but of the present as well. Even the forgiveness of our sins. Αφεσιν denotes release, separation from all the consequences of our transgressions; equivalent to Psa_103:12, "As far as the east is from the west, so far hath he removed our transgressions from us." According to the riches of his grace. The completeness of the forgiveness, its ready bestowal now, the security of its being continued in the future, and such like qualities show the richness of his grace (comp. Mat_18:27; Luk_7:42, Luk_7:47).
In whom we have the redemption through his blood. Some of the blessings referred to in Eph_1:3 are now specified—be-ginning with redemption (τὴν ἀπολύτρωσιν). The article makes it emphatic—the great redemption, the real redemption, compared to which all ether redemptions are but shadows. It is a redemption through blood, therefore a proper propitiation or expiation, blood being always the emblem of explanation, In Christ, or in union to Christ, we have or are having this blessing; it is not merely in existence, it is ours, we being in him by faith: not a privilege of the future merely, but of the present as well. Even the forgiveness of our sins. Αφεσιν denotes release, separation from all the consequences of our transgressions; equivalent to Psa_103:12, "As far as the east is from the west, so far hath he removed our transgressions from us." According to the riches of his grace. The completeness of the forgiveness, its ready bestowal now, the security of its being continued in the future, and such like qualities show the richness of his grace (comp. Mat_18:27; Luk_7:42, Luk_7:47).
8Wherein he hath abounded toward us in all wisdom and prudence;
Jamieson-Fausset-Brown
8. Rather, "which He made to abound towards us."
all wisdom and prudence--"wisdom" in devising the plan of redeeming mankind; "prudence" in executing it by the means, and in making all the necessary arrangements of Providence for that purpose. Paul attributes to the Gospel of God's grace "all" possible "wisdom and prudence," in opposition to the boasts of wisdom and prudence which the unbelieving Jews and heathen philosophers and false apostles arrogated for their teachings. Christ crucified, though esteemed "foolishness" by the world, is "the wisdom of God" (1Co 1:18-30). Compare Ep 3:10, "the manifold wisdom of God."
8. Rather, "which He made to abound towards us."
all wisdom and prudence--"wisdom" in devising the plan of redeeming mankind; "prudence" in executing it by the means, and in making all the necessary arrangements of Providence for that purpose. Paul attributes to the Gospel of God's grace "all" possible "wisdom and prudence," in opposition to the boasts of wisdom and prudence which the unbelieving Jews and heathen philosophers and false apostles arrogated for their teachings. Christ crucified, though esteemed "foolishness" by the world, is "the wisdom of God" (1Co 1:18-30). Compare Ep 3:10, "the manifold wisdom of God."
The Pulpit Commentary
Which he made to abound toward us in all wisdom and prudence. This rendering of the R.V. is better than the A.V., "wherein he hath abounded," for ἧς before ἐπερίσσευσεν can hardly be put for the dative; it is genitive by attraction for the accusative. The wisdom and prudence refer to God; he has not made his grace abound to us in a random manner, but in a carefully regulated manner. This is more fully explained afterwards, in reference to God's concealment for a time of the universality of his grace, but manifestation of it now. Some have found a difference between σοφία and φρονήσις, the one being theoretical wisdom and the other practical, or the one intellectual and the other moral; but possibly they may be meant merely to intensify the idea—the height of wisdom is shown in God's way of making his grace abound toward us (comp. Rom_11:33, "Oh, the depth of the riches both of the wisdom and knowledge of God!").
Which he made to abound toward us in all wisdom and prudence. This rendering of the R.V. is better than the A.V., "wherein he hath abounded," for ἧς before ἐπερίσσευσεν can hardly be put for the dative; it is genitive by attraction for the accusative. The wisdom and prudence refer to God; he has not made his grace abound to us in a random manner, but in a carefully regulated manner. This is more fully explained afterwards, in reference to God's concealment for a time of the universality of his grace, but manifestation of it now. Some have found a difference between σοφία and φρονήσις, the one being theoretical wisdom and the other practical, or the one intellectual and the other moral; but possibly they may be meant merely to intensify the idea—the height of wisdom is shown in God's way of making his grace abound toward us (comp. Rom_11:33, "Oh, the depth of the riches both of the wisdom and knowledge of God!").
9Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
Jamieson-Fausset-Brown
9. "He hath abounded," or "made (grace) to abound toward us" (Ep 1:8), in that He made known to us, namely, experimentally, in our hearts.
the mystery--God's purpose of redemption hidden heretofore in His counsels, but now revealed (Ep 6:19; Ro 16:25; Col 1:26, 27). This "mystery" is not like the heathen mysteries, which were imparted only to the initiated few. All Christians are the initiated. Only unbelievers are the uninitiated.
according to his good pleasure--showing the cause why "He hath made known to us the mystery," namely, His own loving "good pleasure" toward us; also the time and manner of His doing so, are according to His good pleasure.
purposed--(Ep 1:11).
in himself--God the Father. Bengel takes it, "in Him," that is, Christ, as in Ep 1:3, 4. But the proper name, "in Christ," Ep 1:10, immediately after, is inconsistent with His being here meant by the pronoun.
9. "He hath abounded," or "made (grace) to abound toward us" (Ep 1:8), in that He made known to us, namely, experimentally, in our hearts.
the mystery--God's purpose of redemption hidden heretofore in His counsels, but now revealed (Ep 6:19; Ro 16:25; Col 1:26, 27). This "mystery" is not like the heathen mysteries, which were imparted only to the initiated few. All Christians are the initiated. Only unbelievers are the uninitiated.
according to his good pleasure--showing the cause why "He hath made known to us the mystery," namely, His own loving "good pleasure" toward us; also the time and manner of His doing so, are according to His good pleasure.
purposed--(Ep 1:11).
in himself--God the Father. Bengel takes it, "in Him," that is, Christ, as in Ep 1:3, 4. But the proper name, "in Christ," Ep 1:10, immediately after, is inconsistent with His being here meant by the pronoun.
The Pulpit Commentary
Having made known unto us the mystery of his will. The wide extent of God's grace was a mystery, i.e. a hidden counsel, before Christ came and died, but it is now made known. In this, and not in the modern sense of mystery, the word μυστήριον is used by Paul. The thing hidden and now revealed was not the gospel, but God's purpose with reference to its limits or sphere (see Eph_3:6). According to his good pleasure which he purposed in himself. The whole phraseology denotes that, in this transaction, God was not influenced by any external considerations; the whole reason for it sprang from within. The threefold expression brings this out:
(1) according to his good pleasure (see Eph_1:5);
(2) he purposed, or formed a purpose;
(3) in himself, without foreign aid, "For who hath known the mind of the Lord? or who hath been his counselor?" (Rom_11:34).
Having made known unto us the mystery of his will. The wide extent of God's grace was a mystery, i.e. a hidden counsel, before Christ came and died, but it is now made known. In this, and not in the modern sense of mystery, the word μυστήριον is used by Paul. The thing hidden and now revealed was not the gospel, but God's purpose with reference to its limits or sphere (see Eph_3:6). According to his good pleasure which he purposed in himself. The whole phraseology denotes that, in this transaction, God was not influenced by any external considerations; the whole reason for it sprang from within. The threefold expression brings this out:
(1) according to his good pleasure (see Eph_1:5);
(2) he purposed, or formed a purpose;
(3) in himself, without foreign aid, "For who hath known the mind of the Lord? or who hath been his counselor?" (Rom_11:34).
10That in the dispensation of the fulness of times he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him:
Jamieson-Fausset-Brown
10. Translate, "Unto the dispensation of the fulness of the times," that is, "which He purposed in Himself" (Ep 1:9) with a view to the economy of (the gracious administration belonging to) the fulness of the times (Greek, "fit times," "seasons"). More comprehensive than "the fulness of the time" (Ga 4:4). The whole of the Gospel times (plural) is meant, with the benefits to the Church dispensed in them severally and successively. Compare "the ages to come" (Ep 2:7). "The ends of the ages" (Greek, 1Co 10:11); "the times (same Greek as here, 'the seasons,' or 'fitly appointed times') of the Gentiles" (Lu 21:24); "the seasons which the Father hath put in His own power" (Ac 1:7); "the times of restitution of all things which God hath spoken by the prophets since the world began" (Ac 3:20, 21). The coming of Jesus at the first advent, "in the fulness of time," was one of these "times." The descent of the Holy Ghost, "when Pentecost was fully come" (Ac 2:1), was another. The testimony given by the apostles to Him "in due time" ("in its own seasons," Greek) (1Ti 2:6) was another. The conversion of the Jews "when the times of the Gentiles are fulfilled," the second coming of Christ, the "restitution of all things," the millennial kingdom, the new heaven and earth, shall be severally instances of "the dispensation of the fulness of the times," that is, "the dispensation of" the Gospel events and benefits belonging to their respective "times," when severally filled up or completed. God the Father, according to His own good pleasure and purpose, is the Dispenser both of the Gospel benefits and of their several fitting times (Ac 1:7).
gather together in one--Greek, "sum up under one head"; "recapitulate." The "good pleasure which He purposed," was "to sum up all things (Greek, 'THE whole range of things') in Christ (Greek, 'the Christ,' that is, His Christ)" [Alford]. God's purpose is to sum up the whole creation in Christ, the Head of angels, with whom He is linked by His invisible nature, and of men with whom He is linked by His humanity; of Jews and Gentiles; of the living and the dead (Ep 3:15); of animate and inanimate creation. Sin has disarranged the creature's relation of subordination to God. God means to gather up all together in Christ; or as Col 1:20 says, "By Him to reconcile all things unto Himself, whether things in earth or things in heaven." Alford well says, "The Church of which the apostle here mainly treats, is subordinated to Him in the highest degree of conscious and joyful union; those who are not His spiritually, in mere subjugation, yet consciously; the inferior tribes of creation unconsciously; but objectively, all are summed up in Him."
10. Translate, "Unto the dispensation of the fulness of the times," that is, "which He purposed in Himself" (Ep 1:9) with a view to the economy of (the gracious administration belonging to) the fulness of the times (Greek, "fit times," "seasons"). More comprehensive than "the fulness of the time" (Ga 4:4). The whole of the Gospel times (plural) is meant, with the benefits to the Church dispensed in them severally and successively. Compare "the ages to come" (Ep 2:7). "The ends of the ages" (Greek, 1Co 10:11); "the times (same Greek as here, 'the seasons,' or 'fitly appointed times') of the Gentiles" (Lu 21:24); "the seasons which the Father hath put in His own power" (Ac 1:7); "the times of restitution of all things which God hath spoken by the prophets since the world began" (Ac 3:20, 21). The coming of Jesus at the first advent, "in the fulness of time," was one of these "times." The descent of the Holy Ghost, "when Pentecost was fully come" (Ac 2:1), was another. The testimony given by the apostles to Him "in due time" ("in its own seasons," Greek) (1Ti 2:6) was another. The conversion of the Jews "when the times of the Gentiles are fulfilled," the second coming of Christ, the "restitution of all things," the millennial kingdom, the new heaven and earth, shall be severally instances of "the dispensation of the fulness of the times," that is, "the dispensation of" the Gospel events and benefits belonging to their respective "times," when severally filled up or completed. God the Father, according to His own good pleasure and purpose, is the Dispenser both of the Gospel benefits and of their several fitting times (Ac 1:7).
gather together in one--Greek, "sum up under one head"; "recapitulate." The "good pleasure which He purposed," was "to sum up all things (Greek, 'THE whole range of things') in Christ (Greek, 'the Christ,' that is, His Christ)" [Alford]. God's purpose is to sum up the whole creation in Christ, the Head of angels, with whom He is linked by His invisible nature, and of men with whom He is linked by His humanity; of Jews and Gentiles; of the living and the dead (Ep 3:15); of animate and inanimate creation. Sin has disarranged the creature's relation of subordination to God. God means to gather up all together in Christ; or as Col 1:20 says, "By Him to reconcile all things unto Himself, whether things in earth or things in heaven." Alford well says, "The Church of which the apostle here mainly treats, is subordinated to Him in the highest degree of conscious and joyful union; those who are not His spiritually, in mere subjugation, yet consciously; the inferior tribes of creation unconsciously; but objectively, all are summed up in Him."
The Pulpit Commentary
With a view to the dispensation of the fullness of the times (or, seasons) (Eph_1:9 and Eph_1:10 are one sentence, which should not be broken up). This seems to denote the times of the gospel generally; not, as in Gal_4:4, the particular time of Christ's advent; the οἰκονομία, or economy, of the gospel being that during which, in its successive periods, all God's schemes are to ripen or come to maturity, and be fulfilled. To gather together under one head all things in Christ. Ἀνακεφαλαιώσασθαι is a word of some difficulty. It is true it is derived from κεφάλαιον, not κεφαλή: therefore some have thought that it does not include the idea of headship; but the relation of κεφάλαιον, to κεφαλή is as close that this can hardly be. The word expresses the Divine purpose—what God προέθετο—which was to restore in Christ a lost unity, to bring together disunited elements, viz. all things, whether they be things in heaven or things on earth. There is no hint here of a universal restoration. Such a notion would be in fiat contradiction to the doctrine of Divine election, which dominates the whole passage. God's purpose is to form a united kingdom, consisting of the unfallen and the restored—the unfallen in heaven, and the restored on earth, and to gather this whole body together under Christ as its Head (see Eph_3:15). We cannot say that this purpose has been fully effected as yet; but things are moving towards it, and one day it will be wholly realized. "He that sat on the throne said, Behold, I make all things new" (Rev_21:5).
With a view to the dispensation of the fullness of the times (or, seasons) (Eph_1:9 and Eph_1:10 are one sentence, which should not be broken up). This seems to denote the times of the gospel generally; not, as in Gal_4:4, the particular time of Christ's advent; the οἰκονομία, or economy, of the gospel being that during which, in its successive periods, all God's schemes are to ripen or come to maturity, and be fulfilled. To gather together under one head all things in Christ. Ἀνακεφαλαιώσασθαι is a word of some difficulty. It is true it is derived from κεφάλαιον, not κεφαλή: therefore some have thought that it does not include the idea of headship; but the relation of κεφάλαιον, to κεφαλή is as close that this can hardly be. The word expresses the Divine purpose—what God προέθετο—which was to restore in Christ a lost unity, to bring together disunited elements, viz. all things, whether they be things in heaven or things on earth. There is no hint here of a universal restoration. Such a notion would be in fiat contradiction to the doctrine of Divine election, which dominates the whole passage. God's purpose is to form a united kingdom, consisting of the unfallen and the restored—the unfallen in heaven, and the restored on earth, and to gather this whole body together under Christ as its Head (see Eph_3:15). We cannot say that this purpose has been fully effected as yet; but things are moving towards it, and one day it will be wholly realized. "He that sat on the throne said, Behold, I make all things new" (Rev_21:5).
11In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things after the counsel of his own will:
Jamieson-Fausset-Brown
11. In whom--by virtue of union to whom.
obtained an inheritance--literally, "We were made to have an inheritance" [Wahl]. Compare Ep 1:18, "His inheritance in the saints": as His inheritance is there said to be in them, so theirs is here said to be in Him (Ac 26:18). However, Ep 1:12, "That we should BE TO ... His glory" (not "that we should have"), favors the translation of Bengel, Ellicott, and others, "We were made an inheritance." So the literal Israel (De 4:20; 9:29; 32:9). "Also" does not mean "we also," nor as English Version, "in whom also"; but, besides His having "made known to us His will," we were also "made His inheritance," or "we have also obtained an inheritance."
predestinated--(Ep 1:5). The foreordination of Israel, as the elect nation, answers to that of the spiritual Israelites, believers, to an eternal inheritance, which is the thing meant here. The "we" here and in Ep 1:12, means Jewish believers (whence the reference to the election of Israel nationally arises), as contrasted with "you" (Ep 1:13) Gentile believers.
purpose--repeated from "purposed" (Ep 1:9; Ep 3:11). The Church existed in the mind of God eternally, before it existed in creation.
counsel of his ... will--(Ep 1:5), "the good pleasure of His will." Not arbitrary caprice, but infinite wisdom ("counsel") joined with sovereign will. Compare his address to the same Ephesians in Ac 20:27, "All the counsel of God" (Is 28:29). Alike in the natural and spiritual creations, God is not an agent constrained by necessity. "Wheresoever counsel is, there is election, or else it is vain; where a will, there must be freedom, or else it is weak" [Pearson].
11. In whom--by virtue of union to whom.
obtained an inheritance--literally, "We were made to have an inheritance" [Wahl]. Compare Ep 1:18, "His inheritance in the saints": as His inheritance is there said to be in them, so theirs is here said to be in Him (Ac 26:18). However, Ep 1:12, "That we should BE TO ... His glory" (not "that we should have"), favors the translation of Bengel, Ellicott, and others, "We were made an inheritance." So the literal Israel (De 4:20; 9:29; 32:9). "Also" does not mean "we also," nor as English Version, "in whom also"; but, besides His having "made known to us His will," we were also "made His inheritance," or "we have also obtained an inheritance."
predestinated--(Ep 1:5). The foreordination of Israel, as the elect nation, answers to that of the spiritual Israelites, believers, to an eternal inheritance, which is the thing meant here. The "we" here and in Ep 1:12, means Jewish believers (whence the reference to the election of Israel nationally arises), as contrasted with "you" (Ep 1:13) Gentile believers.
purpose--repeated from "purposed" (Ep 1:9; Ep 3:11). The Church existed in the mind of God eternally, before it existed in creation.
counsel of his ... will--(Ep 1:5), "the good pleasure of His will." Not arbitrary caprice, but infinite wisdom ("counsel") joined with sovereign will. Compare his address to the same Ephesians in Ac 20:27, "All the counsel of God" (Is 28:29). Alike in the natural and spiritual creations, God is not an agent constrained by necessity. "Wheresoever counsel is, there is election, or else it is vain; where a will, there must be freedom, or else it is weak" [Pearson].
The Pulpit Commentary
Even in him—in whom we wore also made his inheritance. This is the literal rendering of ἐκληρώθημεν, and it is more expressive than the A.V., "In whom also we have obtained an inheritance." God taking us for his own heritage involves more than our getting an inheritance from God (see Deu_4:20, "The Lord hath taken you... to be unto him a people of inheritance"). It is implied that God will protect, care for, improve, and enjoy his own inheritance; he will be much with them and do all that is necessary for them. Formerly God's inheritance was Israel only; but now it is much wider. All that God was to Israel of old he will be to his Church now. Having been predestinated according to the purpose. The reason why the reference to predestination is repeated is to show that this new privilege of the whole Church as God's inheritance is not a fortuitous benefit, but the result of God's deliberate and eternal foreordination; it rests therefore on an immovable foundation. Of him who worketh all things after the counsel of his will. Predestination is not an exception to God's usual way of working; he works, or works out (ἐνεργοῦτος) all things on the same principle, according to the decision to which his will comes. When we think of the sovereign will of God as determining all things, and in particular determining who are to be his heritage, we must remember how differently constituted the will of an infinitely holy Being is from that of frail and fallen creatures. The fallen creature's will is often whimsical, the result of some freak or fancy; often, too, it is the outcome of pride, avarice, sensual affection, or some other evil feeling; but God's will is the expression of his infinite perfections, and must always be infinitely holy, wise, and good. Willfulness in man is utterly different from willfulness in God; but the recoil we often have from the doctrine of God's doing all things from his mere bene placitum, or according to the counsel of his own will, arises from a tendency to ascribe to his will the caprice which is true only of our own.
Even in him—in whom we wore also made his inheritance. This is the literal rendering of ἐκληρώθημεν, and it is more expressive than the A.V., "In whom also we have obtained an inheritance." God taking us for his own heritage involves more than our getting an inheritance from God (see Deu_4:20, "The Lord hath taken you... to be unto him a people of inheritance"). It is implied that God will protect, care for, improve, and enjoy his own inheritance; he will be much with them and do all that is necessary for them. Formerly God's inheritance was Israel only; but now it is much wider. All that God was to Israel of old he will be to his Church now. Having been predestinated according to the purpose. The reason why the reference to predestination is repeated is to show that this new privilege of the whole Church as God's inheritance is not a fortuitous benefit, but the result of God's deliberate and eternal foreordination; it rests therefore on an immovable foundation. Of him who worketh all things after the counsel of his will. Predestination is not an exception to God's usual way of working; he works, or works out (ἐνεργοῦτος) all things on the same principle, according to the decision to which his will comes. When we think of the sovereign will of God as determining all things, and in particular determining who are to be his heritage, we must remember how differently constituted the will of an infinitely holy Being is from that of frail and fallen creatures. The fallen creature's will is often whimsical, the result of some freak or fancy; often, too, it is the outcome of pride, avarice, sensual affection, or some other evil feeling; but God's will is the expression of his infinite perfections, and must always be infinitely holy, wise, and good. Willfulness in man is utterly different from willfulness in God; but the recoil we often have from the doctrine of God's doing all things from his mere bene placitum, or according to the counsel of his own will, arises from a tendency to ascribe to his will the caprice which is true only of our own.
12That we should be to the praise of his glory, who first trusted in Christ.
Jamieson-Fausset-Brown
12. (Ep 1:6, 14).
who first trusted in Christ--rather (we Jewish Christians), "who have before hoped in the Christ": who before the Christ came, looked forward to His coming, waiting for the consolation of Israel. Compare Ac 26:6, 7, "I am judged for the hope of the promise made of God unto our fathers: unto which our twelve tribes, instantly serving God day and night, hope to come." Ac 28:20, "the hope of Israel" [Alford]. Compare Ep 1:18; 2:12; 4:4.
12. (Ep 1:6, 14).
who first trusted in Christ--rather (we Jewish Christians), "who have before hoped in the Christ": who before the Christ came, looked forward to His coming, waiting for the consolation of Israel. Compare Ac 26:6, 7, "I am judged for the hope of the promise made of God unto our fathers: unto which our twelve tribes, instantly serving God day and night, hope to come." Ac 28:20, "the hope of Israel" [Alford]. Compare Ep 1:18; 2:12; 4:4.
The Pulpit Commentary
That we should be to the praise of his glory, we who had before hoped in Christ. The "we" which hitherto has been applied to the whole Church, Jewish and Gentile, begins to have a more limited reference, and to contrast with "you" in Eph_1:13. The first "we" in this verse embraces all, as in the preceding part of the chapter; the second (omitted in the A.V.) is conditioned by the words following, and is applicable to the Jewish Christians, who, through the promises given to the fathers, had seen Christ's day afar off, and had thus hoped in him. This special reference to ἡμᾶς is followed immediately by a reference to ὑμεῖς.
That we should be to the praise of his glory, we who had before hoped in Christ. The "we" which hitherto has been applied to the whole Church, Jewish and Gentile, begins to have a more limited reference, and to contrast with "you" in Eph_1:13. The first "we" in this verse embraces all, as in the preceding part of the chapter; the second (omitted in the A.V.) is conditioned by the words following, and is applicable to the Jewish Christians, who, through the promises given to the fathers, had seen Christ's day afar off, and had thus hoped in him. This special reference to ἡμᾶς is followed immediately by a reference to ὑμεῖς.
13In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,
Jamieson-Fausset-Brown
13. In whom ye also--Ye Gentiles. Supply as English Version, "trusted," from Ep 1:12; or "are." The priority of us Jews does not exclude you Gentiles from sharing in Christ (compare Ac 13:46).
the word of truth--the instrument of sanctification, and of the new birth (Joh 17:17; 2Ti 2:15; Jas 1:18). Compare Col 1:5, where also, as here, it is connected with "hope." Also Ep 4:21.
sealed--as God's confirmed children, by the Holy Spirit as the seal (Ac 19:1-6; Ro 8:16, 23; 1Jo 3:24; see on 2Co 1:22). A seal impressed on a document gives undoubted validity to the contract in it (Joh 3:33; 6:27; compare 2Co 3:3). So the sense of "the love of God shed abroad in the heart by the Holy Ghost" (Ro 5:5), and the sense of adoption given through the Spirit at regeneration (Ro 8:15, 16), assure believers of God's good will to them. The Spirit, like a seal, impresses on the soul at regeneration the image of our Father. The "sealing" by the Holy Spirit is spoken of as past once for all. The witnessing to our hearts that we are the children of God, and heirs (Ep 1:11), is the Spirit's present testimony, the "earnest of the (coming) inheritance" (Ro 8:16-18).
that Holy Spirit of promise--rather, as the Greek, "The Spirit of promise, even the Holy Spirit": The Spirit promised both in the Old and New Testaments (Joe 2:28; Zec 12:10; Joh 7:38, 39). "The word" promised the Holy Spirit. Those who "believed the word of truth" were sealed by the Spirit accordingly.
13. In whom ye also--Ye Gentiles. Supply as English Version, "trusted," from Ep 1:12; or "are." The priority of us Jews does not exclude you Gentiles from sharing in Christ (compare Ac 13:46).
the word of truth--the instrument of sanctification, and of the new birth (Joh 17:17; 2Ti 2:15; Jas 1:18). Compare Col 1:5, where also, as here, it is connected with "hope." Also Ep 4:21.
sealed--as God's confirmed children, by the Holy Spirit as the seal (Ac 19:1-6; Ro 8:16, 23; 1Jo 3:24; see on 2Co 1:22). A seal impressed on a document gives undoubted validity to the contract in it (Joh 3:33; 6:27; compare 2Co 3:3). So the sense of "the love of God shed abroad in the heart by the Holy Ghost" (Ro 5:5), and the sense of adoption given through the Spirit at regeneration (Ro 8:15, 16), assure believers of God's good will to them. The Spirit, like a seal, impresses on the soul at regeneration the image of our Father. The "sealing" by the Holy Spirit is spoken of as past once for all. The witnessing to our hearts that we are the children of God, and heirs (Ep 1:11), is the Spirit's present testimony, the "earnest of the (coming) inheritance" (Ro 8:16-18).
that Holy Spirit of promise--rather, as the Greek, "The Spirit of promise, even the Holy Spirit": The Spirit promised both in the Old and New Testaments (Joe 2:28; Zec 12:10; Joh 7:38, 39). "The word" promised the Holy Spirit. Those who "believed the word of truth" were sealed by the Spirit accordingly.
The Pulpit Commentary
In whom are ye also, having heard the word of the truth, the good news of your salvation. A.V. has "in whom ye also trusted," or hoped, supplying a verb from προηλπικότας in Eph_1:13, but without the prefix. This seems hardly natural, because the prefix πρὸ is characteristic and emphatic in Eph_1:12. It is a much less strain to supply simply ἐστὲ, the important point being that you are now in him—in Christ. This expression, "in Christ," is one of the hinges of the Epistle; it occurs times almost without number, denoting the intimate vital union through faith between Christ and his people, as of the members to the head, in virtue of which they not only get the benefit of his atonement, but share his vital influences, live by faith on the Son of God. Having heard and received the truth as it is in Jesus, the glad tidings of salvation through a crucified Jesus, they became one with him, just as freely as did the believing Jews, and to the same blessed effects. More than that—in whom also having believed, ye were sealed with the Holy Spirit of the promise; thus receiving a new ground for thankfulness, a new proof of the riches of the grace of God. Many explain this seal of baptism, which undoubtedly seals Christ and all his blessings to believers. But though the seal of the Holy Spirit may have been given in and with baptism, it is not identical with baptism. The impression of it is partly within believers and partly without. Within, it is the felt result of the working of the Holy Spirit—the feeling of satisfaction and delight in the work and person of Christ, of love, confidence, and joy flowing out toward God, and the desire and endeavor in all things to be conformed to his will. Without, it is the fruit of the Spirit, the new man, created in righteousness and holiness after the image of Christ. Within, the Spirit bears witness with their spirits; without, the transformed life corroborates the inward witness, and gives it to the world. The first is never complete without the second, nor the second without the first. The spiritual history of believers is thus presented:
(1) hearing the truth;
(2) believing;
(3) being sealed.
The Spirit is called the Spirit of the promise, because he is often promised in the Old Testament (Isa_32:15; Eze_36:20; Joe_3:1, etc.).
In whom are ye also, having heard the word of the truth, the good news of your salvation. A.V. has "in whom ye also trusted," or hoped, supplying a verb from προηλπικότας in Eph_1:13, but without the prefix. This seems hardly natural, because the prefix πρὸ is characteristic and emphatic in Eph_1:12. It is a much less strain to supply simply ἐστὲ, the important point being that you are now in him—in Christ. This expression, "in Christ," is one of the hinges of the Epistle; it occurs times almost without number, denoting the intimate vital union through faith between Christ and his people, as of the members to the head, in virtue of which they not only get the benefit of his atonement, but share his vital influences, live by faith on the Son of God. Having heard and received the truth as it is in Jesus, the glad tidings of salvation through a crucified Jesus, they became one with him, just as freely as did the believing Jews, and to the same blessed effects. More than that—in whom also having believed, ye were sealed with the Holy Spirit of the promise; thus receiving a new ground for thankfulness, a new proof of the riches of the grace of God. Many explain this seal of baptism, which undoubtedly seals Christ and all his blessings to believers. But though the seal of the Holy Spirit may have been given in and with baptism, it is not identical with baptism. The impression of it is partly within believers and partly without. Within, it is the felt result of the working of the Holy Spirit—the feeling of satisfaction and delight in the work and person of Christ, of love, confidence, and joy flowing out toward God, and the desire and endeavor in all things to be conformed to his will. Without, it is the fruit of the Spirit, the new man, created in righteousness and holiness after the image of Christ. Within, the Spirit bears witness with their spirits; without, the transformed life corroborates the inward witness, and gives it to the world. The first is never complete without the second, nor the second without the first. The spiritual history of believers is thus presented:
(1) hearing the truth;
(2) believing;
(3) being sealed.
The Spirit is called the Spirit of the promise, because he is often promised in the Old Testament (Isa_32:15; Eze_36:20; Joe_3:1, etc.).
14Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
Jamieson-Fausset-Brown
14. earnest--the first instalment paid as a pledge that the rest will follow (Ro 8:23; 2Co 1:22).
until--rather, "Unto the redemption," &c.; joined thus, "ye were sealed (Ep 1:13) unto," that is, for the purpose of and against, the accomplishment of "the redemption," namely, not the redemption in its first stage, made by the blood of Christ, which secures our title, but, in its final completion, when the actual possession shall be ours, the full "redemption of the body" (Ro 8:23), as well as of the soul, from every infirmity (Ep 4:30). The deliverance of the creature (the body, and the whole visible creation) from the bondage of corruption, and from the usurping prince of this world, into the glorious liberty of the children of God (Ro 8:21-23; 2Pe 3:13).
of the purchased possession--God's people purchased ("acquired," Greek) as His peculiar (Greek) possession by the blood of Christ (Ac 20:28). We value highly that which we pay a high price for; so God, His Church (Ep 5:25, 26; 1Pe 1:18; 2:9; "my special treasure," Mal 3:17, Margin).
14. earnest--the first instalment paid as a pledge that the rest will follow (Ro 8:23; 2Co 1:22).
until--rather, "Unto the redemption," &c.; joined thus, "ye were sealed (Ep 1:13) unto," that is, for the purpose of and against, the accomplishment of "the redemption," namely, not the redemption in its first stage, made by the blood of Christ, which secures our title, but, in its final completion, when the actual possession shall be ours, the full "redemption of the body" (Ro 8:23), as well as of the soul, from every infirmity (Ep 4:30). The deliverance of the creature (the body, and the whole visible creation) from the bondage of corruption, and from the usurping prince of this world, into the glorious liberty of the children of God (Ro 8:21-23; 2Pe 3:13).
of the purchased possession--God's people purchased ("acquired," Greek) as His peculiar (Greek) possession by the blood of Christ (Ac 20:28). We value highly that which we pay a high price for; so God, His Church (Ep 5:25, 26; 1Pe 1:18; 2:9; "my special treasure," Mal 3:17, Margin).
The Pulpit Commentary
Who is the earnest of our inheritance. The gift of the Spirit is not only a seal, but an earnest, firstfruit, or installment, a pledge that the rest shall follow. The seal of the Spirit not only assures us of the full inheritance to come, but gives us a right conception of its nature. It shows us the kind of provision God makes for those whom he takes as his heritage, his peculiar people. It is an inward heaven the Spirit brings them. "The kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost." The full inheritance will consist in a heart in full sympathy with God, and in those occupations and joys, intellectual and moral, which are most congenial to such a heart. Unto the redemption of the purchased possession. The until of the A.V. is not textual, and does not give the force of εἰς, which implies that the earnest of the Spirit is a contribution toward the result described; it tends to realize it. "Redemption" here is not quite equivalent to "redemption" in Eph_1:7; for there it is a thing accomplished, here it is a thing to come. It is obvious that here the meaning is the completed redemption—the full and final deliverance of the Lord's heritage from all sin and sorrow, from all the evils and disorders of this life. The term περιποιήσις, translated" purchased possession," is an unusual one. But its resemblance to περιούσιος, the Septuagint rendering for "a special people;" its use by Peter, λαὸς περιποίησεως, "a peculiar people;" the use of the verb ἐκκλησίαν τοῦ Θεοῦ ἢν περιεποιήσατο διὰ τοῦ αἵματος αὐτου, "the Church of God, which he hath purchased with his own blood;"—show that it must be regarded in this place as denoting the special, own, purchased possession of God, whose final glory is so often presented to our thoughts in this Epistle. To the praise of his glory. For the third time in this paragraph, these or similar words are introduced. In this place the precise meaning is that the consummation of redemption will be the highest tribute to God's glory—his infinite excellence will be wonderfully manifested thereby. Neither men nor angels are qualified to apprehend the glorious excellence of God in an abstract way; it needs to be revealed, exhibited in acts and operations. The teaching of this verse is that it will be manifested with triumphant brightness in the final redemption of the Church, when the groans of nature shall come to an end, and the creation shall be delivered from the bondage of corruption into "the glorious liberty of the sons of God" (Rom_8:21).
Who is the earnest of our inheritance. The gift of the Spirit is not only a seal, but an earnest, firstfruit, or installment, a pledge that the rest shall follow. The seal of the Spirit not only assures us of the full inheritance to come, but gives us a right conception of its nature. It shows us the kind of provision God makes for those whom he takes as his heritage, his peculiar people. It is an inward heaven the Spirit brings them. "The kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost." The full inheritance will consist in a heart in full sympathy with God, and in those occupations and joys, intellectual and moral, which are most congenial to such a heart. Unto the redemption of the purchased possession. The until of the A.V. is not textual, and does not give the force of εἰς, which implies that the earnest of the Spirit is a contribution toward the result described; it tends to realize it. "Redemption" here is not quite equivalent to "redemption" in Eph_1:7; for there it is a thing accomplished, here it is a thing to come. It is obvious that here the meaning is the completed redemption—the full and final deliverance of the Lord's heritage from all sin and sorrow, from all the evils and disorders of this life. The term περιποιήσις, translated" purchased possession," is an unusual one. But its resemblance to περιούσιος, the Septuagint rendering for "a special people;" its use by Peter, λαὸς περιποίησεως, "a peculiar people;" the use of the verb ἐκκλησίαν τοῦ Θεοῦ ἢν περιεποιήσατο διὰ τοῦ αἵματος αὐτου, "the Church of God, which he hath purchased with his own blood;"—show that it must be regarded in this place as denoting the special, own, purchased possession of God, whose final glory is so often presented to our thoughts in this Epistle. To the praise of his glory. For the third time in this paragraph, these or similar words are introduced. In this place the precise meaning is that the consummation of redemption will be the highest tribute to God's glory—his infinite excellence will be wonderfully manifested thereby. Neither men nor angels are qualified to apprehend the glorious excellence of God in an abstract way; it needs to be revealed, exhibited in acts and operations. The teaching of this verse is that it will be manifested with triumphant brightness in the final redemption of the Church, when the groans of nature shall come to an end, and the creation shall be delivered from the bondage of corruption into "the glorious liberty of the sons of God" (Rom_8:21).
Paul's Prayer for the Ephesians
15Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,
Jamieson-Fausset-Brown
15. Wherefore--because ye are in Christ and sealed by His Spirit (Ep 1:13, 14).
I also--on my part, in return for God's so great benefits to you.
after I heard--ever since I have heard. Not implying that he had only heard of their conversion: an erroneous argument used by some against the address of this Epistle to the Ephesians (see on Ep 1:1); but referring to the report he had heard since he was with them, as to their Christian graces. So in the case of Philemon, his "beloved fellow laborer" (Phm 1), he uses the same words (Phm 4, 5).
your faith--rather, as Greek, "the faith among you," that is, which many (not all) of you have.
love unto all the saints--of whatever name, simply because they are saints. A distinguishing characteristic of true Christianity (Ep 6:24). "Faith and love he often joins together. A wondrous pair" [Chrysostom]. Hope is added, Ep 1:18.
15. Wherefore--because ye are in Christ and sealed by His Spirit (Ep 1:13, 14).
I also--on my part, in return for God's so great benefits to you.
after I heard--ever since I have heard. Not implying that he had only heard of their conversion: an erroneous argument used by some against the address of this Epistle to the Ephesians (see on Ep 1:1); but referring to the report he had heard since he was with them, as to their Christian graces. So in the case of Philemon, his "beloved fellow laborer" (Phm 1), he uses the same words (Phm 4, 5).
your faith--rather, as Greek, "the faith among you," that is, which many (not all) of you have.
love unto all the saints--of whatever name, simply because they are saints. A distinguishing characteristic of true Christianity (Ep 6:24). "Faith and love he often joins together. A wondrous pair" [Chrysostom]. Hope is added, Ep 1:18.
The Pulpit Commentary
PRAYER FOR THEIR SPIRITUAL GROWTH.
Wherefore I also, having heard of the faith among you in the Lord Jesus, and your love which extends to all the saints. The "wherefore" has reference to their present standing in grace, described in the verses preceding: since ye have heard, believed, been sealed, and thereby shown to be in the right line, I apply myself towards promoting your progress, towards advancing you to the higher stages of the Christian life. Special mention is made of their faith and love, as cardinal Christian graces, to which elsewhere the apostle adds hope (1Co_13:13; 1Th_1:3; 2Th_1:3). The literal expression, "faith among you" (καθ ὑμᾶς), indicates that it was a marked social feature, but perhaps not universal; while their love was not mere general amiability, but a love that embraced the saints as such, having a special complacency in them, and being directed to them all. If it be asked—Could this knowledge of the condition of his correspondents have been derived from hearsay ("having heard") if the letter was addressed to the Ephesians, among whom Paul had lived so long, and whose condition he must have known by personal intercourse (Act_19:10; Act_20:31)? we reply that, though he derived his first acquaintance from personal intercourse, it was some years since he had been at Ephesus, and the ἀκούσας refers to what he had heard in the interval (see Introduction).
PRAYER FOR THEIR SPIRITUAL GROWTH.
Wherefore I also, having heard of the faith among you in the Lord Jesus, and your love which extends to all the saints. The "wherefore" has reference to their present standing in grace, described in the verses preceding: since ye have heard, believed, been sealed, and thereby shown to be in the right line, I apply myself towards promoting your progress, towards advancing you to the higher stages of the Christian life. Special mention is made of their faith and love, as cardinal Christian graces, to which elsewhere the apostle adds hope (1Co_13:13; 1Th_1:3; 2Th_1:3). The literal expression, "faith among you" (καθ ὑμᾶς), indicates that it was a marked social feature, but perhaps not universal; while their love was not mere general amiability, but a love that embraced the saints as such, having a special complacency in them, and being directed to them all. If it be asked—Could this knowledge of the condition of his correspondents have been derived from hearsay ("having heard") if the letter was addressed to the Ephesians, among whom Paul had lived so long, and whose condition he must have known by personal intercourse (Act_19:10; Act_20:31)? we reply that, though he derived his first acquaintance from personal intercourse, it was some years since he had been at Ephesus, and the ἀκούσας refers to what he had heard in the interval (see Introduction).
16Cease not to give thanks for you, making mention of you in my prayers;
Jamieson-Fausset-Brown
16. (Col 1:9).
of you--omitted in the oldest manuscripts. Then the translation may be as English Version still, or as Alford, "making mention of them" (your "faith and love").
16. (Col 1:9).
of you--omitted in the oldest manuscripts. Then the translation may be as English Version still, or as Alford, "making mention of them" (your "faith and love").
The Pulpit Commentary
Cease not to give thanks for you. This clause expresses the continuation of a former action—the giving thanks for them had begun before the hearing of their faith and love—from the days, in short, of his personal intercourse. We notice as a remarkable feature of Paul's personal religion, as well as his pastoral care, the frequency of his thanksgiving, indicating the prevalence in him of a bright, joyous state of mind, and tending to increase and perpetuate the same. Constantly to recognize God's goodness in the past begets a larger expectation of it in the future. Making mention of you in my prayers. This seems additional to his giving thanks. "Prayers" (προσευχῶν) refers more to supplication and entreaty. While thankful for them, his heart was not satisfied regarding them; he wished them to forget the things behind, and reach forth to those before. The apostle's prayers for his spiritual charge are always remarkable. They are very short, but wonderfully deep and comprehensive; very rich and sublime in aspiration; powerful in their pleas, whether expressed or implied; and exhaustive in the range of blessings which they implore.
Cease not to give thanks for you. This clause expresses the continuation of a former action—the giving thanks for them had begun before the hearing of their faith and love—from the days, in short, of his personal intercourse. We notice as a remarkable feature of Paul's personal religion, as well as his pastoral care, the frequency of his thanksgiving, indicating the prevalence in him of a bright, joyous state of mind, and tending to increase and perpetuate the same. Constantly to recognize God's goodness in the past begets a larger expectation of it in the future. Making mention of you in my prayers. This seems additional to his giving thanks. "Prayers" (προσευχῶν) refers more to supplication and entreaty. While thankful for them, his heart was not satisfied regarding them; he wished them to forget the things behind, and reach forth to those before. The apostle's prayers for his spiritual charge are always remarkable. They are very short, but wonderfully deep and comprehensive; very rich and sublime in aspiration; powerful in their pleas, whether expressed or implied; and exhaustive in the range of blessings which they implore.
17That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:
Jamieson-Fausset-Brown
17. A fit prayer for all Christians.
the God of our Lord Jesus--appropriate title here; as in Ep 1:20-22 he treats of God's raising Jesus to be Head over all things to the Church. Jesus Himself called the Father "My God" (Mt 27:46).
the Father of glory--(Compare Ac 7:2). The Father of that infinite glory which shines in the face of Christ, who is "the glory" (the true Shekinah); through whom also "the glory of the inheritance" (Ep 1:18) shall be ours (Joh 17:24; 2Co 3:7-4:6).
the spirit of wisdom--whose attribute is infinite wisdom and who works wisdom in believers (Is 11:2).
and revelation--whose function it is to reveal to believers spiritual mysteries (Joh 16:14, 15; 1Co 2:10).
in the knowledge--rather, as Greek (see on 1Co 13:12), "in the full knowledge of Him," namely, God.
17. A fit prayer for all Christians.
the God of our Lord Jesus--appropriate title here; as in Ep 1:20-22 he treats of God's raising Jesus to be Head over all things to the Church. Jesus Himself called the Father "My God" (Mt 27:46).
the Father of glory--(Compare Ac 7:2). The Father of that infinite glory which shines in the face of Christ, who is "the glory" (the true Shekinah); through whom also "the glory of the inheritance" (Ep 1:18) shall be ours (Joh 17:24; 2Co 3:7-4:6).
the spirit of wisdom--whose attribute is infinite wisdom and who works wisdom in believers (Is 11:2).
and revelation--whose function it is to reveal to believers spiritual mysteries (Joh 16:14, 15; 1Co 2:10).
in the knowledge--rather, as Greek (see on 1Co 13:12), "in the full knowledge of Him," namely, God.
The Pulpit Commentary
That the God of our Lord Jesus Christ, the Father of glory. The invocations of Paul—the terms by which he calls on God—are always significant, involving a plea for the blessings sought. God, as "the God of our Lord Jesus Christ," gave to him the Holy Spirit without measure, and might well, therefore, be asked and expected to give the gifts of the same Spirit to those who were "in him"—one with him as members of his body. Being also the "Father of glory," and having glorified Jesus, even after his suffering, with the glory which he had with him before the world began, he might well be asked and expected to glorify his people too. May give to you the Spirit of wisdom and revelation in the full knowledge of him. "Spirit" here is neither exclusively the Holy Spirit nor the spirit of man, but the complex idea of the spirit of man dwelt in and moved by the Spirit of God (Alford). Wisdom seems to denote the general gift of spiritual illumination; revelation, capacity of apprehending the revealed—of perceiving the drift and meaning of what God makes known, so that it may be a real revelation to us (comp. Mat_13:11). Ἐπιγνώσει is something more than mere γνώσει—full knowledge of Christ, implying that it is in becoming better acquainted with Christ that we get the spirit of wisdom and revelation. In seeking to know Christ more, we are in the true way to get more insight into all that is Divine (croup. Joh_14:9). The importance of seeking more knowledge, even after we have believed and been settled by the Holy Spirit, is here apparent; a growing knowledge is a most healthful feature of Christian life. "Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ (2Pe_3:18).
That the God of our Lord Jesus Christ, the Father of glory. The invocations of Paul—the terms by which he calls on God—are always significant, involving a plea for the blessings sought. God, as "the God of our Lord Jesus Christ," gave to him the Holy Spirit without measure, and might well, therefore, be asked and expected to give the gifts of the same Spirit to those who were "in him"—one with him as members of his body. Being also the "Father of glory," and having glorified Jesus, even after his suffering, with the glory which he had with him before the world began, he might well be asked and expected to glorify his people too. May give to you the Spirit of wisdom and revelation in the full knowledge of him. "Spirit" here is neither exclusively the Holy Spirit nor the spirit of man, but the complex idea of the spirit of man dwelt in and moved by the Spirit of God (Alford). Wisdom seems to denote the general gift of spiritual illumination; revelation, capacity of apprehending the revealed—of perceiving the drift and meaning of what God makes known, so that it may be a real revelation to us (comp. Mat_13:11). Ἐπιγνώσει is something more than mere γνώσει—full knowledge of Christ, implying that it is in becoming better acquainted with Christ that we get the spirit of wisdom and revelation. In seeking to know Christ more, we are in the true way to get more insight into all that is Divine (croup. Joh_14:9). The importance of seeking more knowledge, even after we have believed and been settled by the Holy Spirit, is here apparent; a growing knowledge is a most healthful feature of Christian life. "Grow in grace, and in the knowledge of our Lord and Savior Jesus Christ (2Pe_3:18).
18The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
Jamieson-Fausset-Brown
18. understanding--The oldest manuscripts, versions, and Fathers, read "heart." Compare the contrary state of unbelieving, the heart being in fault (Ep 4:18; Mt 13:15). Translate, "Having the eyes of your heart enlightened" (Ep 5:14; Mt 4:16). The first effect of the Spirit moving in the new creation, as in the original physical creation (Ge 1:3; 2Co 4:6). So Theophilus to Autolycus (1.3), "the ears of the heart." Where spiritual light is, there is life (Joh 1:4). The heart is "the core of life" [Harless], and the fountain of the thoughts; whence "the heart" in Scripture includes the mind, as well as the inclination. Its "eye," or inward vision, both receives and contemplates the light (Mt 6:22, 23). The eye is the symbol of intelligence (Eze 1:18).
the hope of his calling--the hope appertaining to His having called you; or, to the calling wherewith He has called you.
and--omitted in the oldest manuscripts and versions.
riches of the glory--(Col 1:27).
his inheritance in the saints--The inheritance which he has in store in the case of the saints. I prefer explaining, "The inheritance which He has in his saints." (See on Ep 1:11; De 32:9).
18. understanding--The oldest manuscripts, versions, and Fathers, read "heart." Compare the contrary state of unbelieving, the heart being in fault (Ep 4:18; Mt 13:15). Translate, "Having the eyes of your heart enlightened" (Ep 5:14; Mt 4:16). The first effect of the Spirit moving in the new creation, as in the original physical creation (Ge 1:3; 2Co 4:6). So Theophilus to Autolycus (1.3), "the ears of the heart." Where spiritual light is, there is life (Joh 1:4). The heart is "the core of life" [Harless], and the fountain of the thoughts; whence "the heart" in Scripture includes the mind, as well as the inclination. Its "eye," or inward vision, both receives and contemplates the light (Mt 6:22, 23). The eye is the symbol of intelligence (Eze 1:18).
the hope of his calling--the hope appertaining to His having called you; or, to the calling wherewith He has called you.
and--omitted in the oldest manuscripts and versions.
riches of the glory--(Col 1:27).
his inheritance in the saints--The inheritance which he has in store in the case of the saints. I prefer explaining, "The inheritance which He has in his saints." (See on Ep 1:11; De 32:9).
The Pulpit Commentary
That having the eyes of your heart enlightened. "The eyes of your heart" is an unusual expression, but it denotes that to see things clearly there is needed, not merely lumen siccum, but lumen madidum (to borrow terms of Lord Bacon), not merely intellectual clearness, but moral susceptibility and warmth—a movement of the heart as well as the head (compare the opposite state, "blindness of the heart," Eph_4:18). Ye may know what is the hope of his calling; the hope which he calls you to cherish. The glory which he invites you to look forward to, when Christ shall come again, how sure it is and how excellent! How infinitely it surpasses all earthly glory! How it at once ravishes and satisfies the heart! And what the riches of the glory of his inheritance in the saints. If the saints form God's heritage (see Eph_1:11), it may be asked Where are the riches of God's glory in them? But it is not necessary to take the ἐν τοῖς ἁγίοις so literally. It may be rendered, "in reference to the saints." The riches of the glory of his inheritance in reference to the saints is the riches of the glory of their privileges as the Lord's heritage, or people; that is, their privileges are glorious. But this glory is not limp, limited—it is wonderfully rich, full, abundant. God gives liberally—gives as a King, gives glory to all Christ's people. "When Christ, who is our life, shall appear, then shall ye also appear with him in glory" (Col_3:4); "The glory which thou gavest me I have given them." The difference between this glory and ether glory is, human glory is often unjustly accorded, it passes away with wonderful quickness; but this glory is real and everlasting. "When the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away."
That having the eyes of your heart enlightened. "The eyes of your heart" is an unusual expression, but it denotes that to see things clearly there is needed, not merely lumen siccum, but lumen madidum (to borrow terms of Lord Bacon), not merely intellectual clearness, but moral susceptibility and warmth—a movement of the heart as well as the head (compare the opposite state, "blindness of the heart," Eph_4:18). Ye may know what is the hope of his calling; the hope which he calls you to cherish. The glory which he invites you to look forward to, when Christ shall come again, how sure it is and how excellent! How infinitely it surpasses all earthly glory! How it at once ravishes and satisfies the heart! And what the riches of the glory of his inheritance in the saints. If the saints form God's heritage (see Eph_1:11), it may be asked Where are the riches of God's glory in them? But it is not necessary to take the ἐν τοῖς ἁγίοις so literally. It may be rendered, "in reference to the saints." The riches of the glory of his inheritance in reference to the saints is the riches of the glory of their privileges as the Lord's heritage, or people; that is, their privileges are glorious. But this glory is not limp, limited—it is wonderfully rich, full, abundant. God gives liberally—gives as a King, gives glory to all Christ's people. "When Christ, who is our life, shall appear, then shall ye also appear with him in glory" (Col_3:4); "The glory which thou gavest me I have given them." The difference between this glory and ether glory is, human glory is often unjustly accorded, it passes away with wonderful quickness; but this glory is real and everlasting. "When the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away."
19And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,
Jamieson-Fausset-Brown
19. exceeding--"surpassing."
power to us-ward who believe--The whole of the working of His grace, which He is carrying on, and will carry on, in us who believe. By the term "saints" (Ep 1:18), believers are regarded as absolutely perfected, and so as being God's inheritance; in this verse, as in the course of fighting the good fight of faith.
according to--in accordance with, what might be expected from.
working--Greek, "the energizing"; translate, "the effectual working" (Ep 3:7). The same superhuman power was needed and exerted to make us believe, as was needed and exerted to raise Christ from the dead (Ep 1:20). Compare Php 3:10, "the power of His resurrection" (Col 2:12; 1Pe 1:3-5).
of his mighty power--Greek, "of the strength of His might."
19. exceeding--"surpassing."
power to us-ward who believe--The whole of the working of His grace, which He is carrying on, and will carry on, in us who believe. By the term "saints" (Ep 1:18), believers are regarded as absolutely perfected, and so as being God's inheritance; in this verse, as in the course of fighting the good fight of faith.
according to--in accordance with, what might be expected from.
working--Greek, "the energizing"; translate, "the effectual working" (Ep 3:7). The same superhuman power was needed and exerted to make us believe, as was needed and exerted to raise Christ from the dead (Ep 1:20). Compare Php 3:10, "the power of His resurrection" (Col 2:12; 1Pe 1:3-5).
of his mighty power--Greek, "of the strength of His might."
The Pulpit Commentary
And what the exceeding greatness of his power toward us who believe. A new object of knowledge is here brought forward—knowledge of a power which works in us—a great power, a Divine power, a power surpassingly great. The whole energy of the Divine Being is turned on to our feeble, languid nature, vivifying, purifying, and transforming it, making it wonderfully active where all was feebleness before, as the turning on of steam suddenly wakens up a whole mass of inert machinery. When we think of the glory of the inheritance, we feel unfit for it; our narrow hearts, cold temperaments, feeble and dislocated faculties, how can they ever be right? Our fear is removed when we think of the greatness of the Divine power that works in us—God's power to transform us so that, "though we have lieu among the pots, we shall be as the wings of a dove covered with silver, and her feathers with yellow gold." According to the working of his mighty power. We are now furnished with a standard and sample of the mighty power which energizes in believers are referred to one of its grandest achievements, in order to elevate our conceptions of what it is capable of effecting in us. In the prophets we find a similar encouragement for God's people, in sublime descriptions of the almighty power of him who was working in them and for them (Isa_40:21, etc.; Isa_45:7, etc.).
And what the exceeding greatness of his power toward us who believe. A new object of knowledge is here brought forward—knowledge of a power which works in us—a great power, a Divine power, a power surpassingly great. The whole energy of the Divine Being is turned on to our feeble, languid nature, vivifying, purifying, and transforming it, making it wonderfully active where all was feebleness before, as the turning on of steam suddenly wakens up a whole mass of inert machinery. When we think of the glory of the inheritance, we feel unfit for it; our narrow hearts, cold temperaments, feeble and dislocated faculties, how can they ever be right? Our fear is removed when we think of the greatness of the Divine power that works in us—God's power to transform us so that, "though we have lieu among the pots, we shall be as the wings of a dove covered with silver, and her feathers with yellow gold." According to the working of his mighty power. We are now furnished with a standard and sample of the mighty power which energizes in believers are referred to one of its grandest achievements, in order to elevate our conceptions of what it is capable of effecting in us. In the prophets we find a similar encouragement for God's people, in sublime descriptions of the almighty power of him who was working in them and for them (Isa_40:21, etc.; Isa_45:7, etc.).
20Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
Jamieson-Fausset-Brown
20. in Christ--as our "first-fruits" of the resurrection, and Head, in virtue of God's mighty working in whom His power to us-ward is made possible and actual [Alford].
when he raised him--"in that He raised Him." The raising of Christ is not only an earnest of our bodies being hereafter raised, but has a spiritual power in it involving (by virtue of our living union with Him, as members with the Head) the resurrection, spiritually of the believer's soul now, and, consequently, of his body hereafter (Ro 6:8-11; 8:11). The Son, too, as God (though not as man), had a share in raising His own human body (Joh 2:19; 10:17, 18). Also the Holy Spirit (Ro 1:4; 1Pe 3:18).
set him--Greek, "made Him sit." The glorious spirits stand about the throne of God, but they do not sit at God's right hand (He 1:13).
at his own right hand--(Psa 110:1). Where He remains till all His enemies have been put under His feet (1Co 15:24). Being appointed to "rule in the midst of His enemies" during their rebellion (Psa 110:2), He shall resign His commission after their subjection [Pearson] (Mr 16:19; He 1:3; 10:12).
in the heavenly places--(Ep 1:3). As Christ has a literal body, heaven is not merely a state, but a place; and where He is, there His people shall be (Joh 14:3).
20. in Christ--as our "first-fruits" of the resurrection, and Head, in virtue of God's mighty working in whom His power to us-ward is made possible and actual [Alford].
when he raised him--"in that He raised Him." The raising of Christ is not only an earnest of our bodies being hereafter raised, but has a spiritual power in it involving (by virtue of our living union with Him, as members with the Head) the resurrection, spiritually of the believer's soul now, and, consequently, of his body hereafter (Ro 6:8-11; 8:11). The Son, too, as God (though not as man), had a share in raising His own human body (Joh 2:19; 10:17, 18). Also the Holy Spirit (Ro 1:4; 1Pe 3:18).
set him--Greek, "made Him sit." The glorious spirits stand about the throne of God, but they do not sit at God's right hand (He 1:13).
at his own right hand--(Psa 110:1). Where He remains till all His enemies have been put under His feet (1Co 15:24). Being appointed to "rule in the midst of His enemies" during their rebellion (Psa 110:2), He shall resign His commission after their subjection [Pearson] (Mr 16:19; He 1:3; 10:12).
in the heavenly places--(Ep 1:3). As Christ has a literal body, heaven is not merely a state, but a place; and where He is, there His people shall be (Joh 14:3).
The Pulpit Commentary
Which he wrought in Christ, when he raised him from the dead. The same power that produced the marvelous miracle of Christ's resurrection now works in the hearts of believers. To appreciate this, we must bear in mind the apostle's full doctrine of the resurrection of Jesus, embracing not only the revivifying of his dead body, but the transformation of that body into a spiritual body, and the constituting of Jesus a second Adam, who should transmit or communicate to Ms spiritual seed both a renewed soul and a glorified body, as the first Adam transmitted a sinful nature and a corruptible body to his natural seed. The power that accomplished all this now works in believers, and can surely work in them all needed transformation. And set him at his own right hand in the heavenly places, effecting on him a change alike sudden and marvelous: from the cross and the tomb to the throne of glory, from being as a worm and no man, to be higher than the kings of the earth—King of kings, and Lord of lords. It is frequently represented in Scripture that Jesus in heaven is at the right hand of God. There must be a spot in the heavens where his glorified body exists, in immediate contact with some manifestation of the glory of the Father. There Stephen saw him; thence he came to meet Saul on the way to Damascus; and his promise to his people is Where I am, there shall ye be also (Joh_14:3).
Which he wrought in Christ, when he raised him from the dead. The same power that produced the marvelous miracle of Christ's resurrection now works in the hearts of believers. To appreciate this, we must bear in mind the apostle's full doctrine of the resurrection of Jesus, embracing not only the revivifying of his dead body, but the transformation of that body into a spiritual body, and the constituting of Jesus a second Adam, who should transmit or communicate to Ms spiritual seed both a renewed soul and a glorified body, as the first Adam transmitted a sinful nature and a corruptible body to his natural seed. The power that accomplished all this now works in believers, and can surely work in them all needed transformation. And set him at his own right hand in the heavenly places, effecting on him a change alike sudden and marvelous: from the cross and the tomb to the throne of glory, from being as a worm and no man, to be higher than the kings of the earth—King of kings, and Lord of lords. It is frequently represented in Scripture that Jesus in heaven is at the right hand of God. There must be a spot in the heavens where his glorified body exists, in immediate contact with some manifestation of the glory of the Father. There Stephen saw him; thence he came to meet Saul on the way to Damascus; and his promise to his people is Where I am, there shall ye be also (Joh_14:3).
21Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:
Jamieson-Fausset-Brown
21. Greek, "Far (or high) above all (Ep 4:10) principality (or rule, 1Co 15:24), and authority, and power (Mt 28:18), and dominion (or lordship)." Compare Php 2:9; Col 1:16; He 7:26; 1Pe 3:22. Evil spirits (who are similarly divided into various ranks, Ep 6:12), as well as angels of light, and earthly potentates, are included (compare Ro 8:38). Jesus is "King of kings, and Lord of lords" (Re 19:16). The higher is His honor, the greater is that of His people, who are His members joined to Him, the Head. Some philosophizing teachers of the school of Simon Magus, in Western Asia Minor, had, according to Irenæus and Epiphanius, taught their hearers these names of various ranks of angels. Paul shows that the truest wisdom is to know Christ as reigning above them all.
every name--every being whatever. "Any other creature" (Ro 8:39).
in this world--Greek, "age," that is, the present order of things. "Things present ... things to come" (Ro 8:38).
that ... to come--"Names which now we know not, but shall know hereafter in heaven. We know that the emperor goes before all, though we cannot enumerate all the satraps and ministers of his court; so we know that Christ is set above all, although we cannot name them all" [Bengel].
21. Greek, "Far (or high) above all (Ep 4:10) principality (or rule, 1Co 15:24), and authority, and power (Mt 28:18), and dominion (or lordship)." Compare Php 2:9; Col 1:16; He 7:26; 1Pe 3:22. Evil spirits (who are similarly divided into various ranks, Ep 6:12), as well as angels of light, and earthly potentates, are included (compare Ro 8:38). Jesus is "King of kings, and Lord of lords" (Re 19:16). The higher is His honor, the greater is that of His people, who are His members joined to Him, the Head. Some philosophizing teachers of the school of Simon Magus, in Western Asia Minor, had, according to Irenæus and Epiphanius, taught their hearers these names of various ranks of angels. Paul shows that the truest wisdom is to know Christ as reigning above them all.
every name--every being whatever. "Any other creature" (Ro 8:39).
in this world--Greek, "age," that is, the present order of things. "Things present ... things to come" (Ro 8:38).
that ... to come--"Names which now we know not, but shall know hereafter in heaven. We know that the emperor goes before all, though we cannot enumerate all the satraps and ministers of his court; so we know that Christ is set above all, although we cannot name them all" [Bengel].
The Pulpit Commentary
Far above all rule, and power, and might, and dominion. Separate shades of meaning may doubtless be found for these expressions, but the main effect of the accumulation is to expand and deepen the idea of Christ's universal lordship. Hardly anything is revealed to us on the various orders of the spiritual powers, unfallen and fallen; and the speculations on them in which the Fathers used to indulge are of no value; but whatever may be true of them, Christ is exalted far above them all—far above every creature in earth, heaven, or hell. And every name that is named, not only in this world, but also in that which is to come. The pro-eminence of his Name is to be eternal. It shall never be eclipsed by any other name, nor shall there ever be a name worthy to be coupled with his Name. In human history we find no name that can be fitly coupled with Christ's. In the world to come, it shall ever shine forth with an unapproached effulgence. All this is said to exalt our sense of the Divine power that so raised up and exalted the God-Man, Christ Jesus—the same power that still works in believers.
Far above all rule, and power, and might, and dominion. Separate shades of meaning may doubtless be found for these expressions, but the main effect of the accumulation is to expand and deepen the idea of Christ's universal lordship. Hardly anything is revealed to us on the various orders of the spiritual powers, unfallen and fallen; and the speculations on them in which the Fathers used to indulge are of no value; but whatever may be true of them, Christ is exalted far above them all—far above every creature in earth, heaven, or hell. And every name that is named, not only in this world, but also in that which is to come. The pro-eminence of his Name is to be eternal. It shall never be eclipsed by any other name, nor shall there ever be a name worthy to be coupled with his Name. In human history we find no name that can be fitly coupled with Christ's. In the world to come, it shall ever shine forth with an unapproached effulgence. All this is said to exalt our sense of the Divine power that so raised up and exalted the God-Man, Christ Jesus—the same power that still works in believers.
22And hath put all things under his feet, and gave him to be the head over all things to the church,
Jamieson-Fausset-Brown
22. put ... under--Greek, "put in subjection under" (Psa 8:6; 1Co 15:27).
gave ... to the church--for her special advantage. The Greek order is emphatic: "HIM He gave as Head over all things to the Church." Had it been anyone save Him, her Head, it would not have been the boon it is to the Church. But as He is Head over all things who is also her Head (and she the body), all things are hers (1Co 3:21-23). He is OVER ("far above") all things; in contrast to the words, "TO the Church," namely, for her advantage. The former are subject; the latter is joined with Him in His dominion over them. "Head" implies not only His dominion, but our union; therefore, while we look upon Him at the right hand of God, we see ourselves in heaven (Re 3:21). For the Head and body are not severed by anything intervening, else the body would cease to be the body, and the Head cease to be the Head [Pearson from Chrysostom].
22. put ... under--Greek, "put in subjection under" (Psa 8:6; 1Co 15:27).
gave ... to the church--for her special advantage. The Greek order is emphatic: "HIM He gave as Head over all things to the Church." Had it been anyone save Him, her Head, it would not have been the boon it is to the Church. But as He is Head over all things who is also her Head (and she the body), all things are hers (1Co 3:21-23). He is OVER ("far above") all things; in contrast to the words, "TO the Church," namely, for her advantage. The former are subject; the latter is joined with Him in His dominion over them. "Head" implies not only His dominion, but our union; therefore, while we look upon Him at the right hand of God, we see ourselves in heaven (Re 3:21). For the Head and body are not severed by anything intervening, else the body would cease to be the body, and the Head cease to be the Head [Pearson from Chrysostom].
The Pulpit Commentary
And put all things under his feet; a strong, figurative expression, denoting high sovereignty. It does not refer merely to defeated and arrested enemies, but to the whole of creation and the fullness thereof. They are as thoroughly under Christ and at his disposal as if they were literally under his feet. As a military commander, proceeding even through his own country, has power to requisition everything needful for his army, and deal with all property as may be required for military purposes, so Christ has the whole creation at his disposal, animate and inanimate, hostile and friendly. And gave him to be Head over all things to the Church. The exaltation of Christ is not merely an honor conferred on himself, but has also a definite practical purpose; it is for the benefit of the Church. God gave him to the Church as Head over all things. The gift of Christ to the Church is the gift of One who has sovereign authority over all things. The official subordination of Christ to the Father is recognized throughout this remarkable passage. So in Philippians, though he was "in the form of God, and thought it not robbery to be equal with God, he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men." It is this Jesus, in the form of a servant and in the likeness of men, that is now Head over all things, and as such given by the Father to the Church. With such a Head, what need the Church fear, and what can she want?
And put all things under his feet; a strong, figurative expression, denoting high sovereignty. It does not refer merely to defeated and arrested enemies, but to the whole of creation and the fullness thereof. They are as thoroughly under Christ and at his disposal as if they were literally under his feet. As a military commander, proceeding even through his own country, has power to requisition everything needful for his army, and deal with all property as may be required for military purposes, so Christ has the whole creation at his disposal, animate and inanimate, hostile and friendly. And gave him to be Head over all things to the Church. The exaltation of Christ is not merely an honor conferred on himself, but has also a definite practical purpose; it is for the benefit of the Church. God gave him to the Church as Head over all things. The gift of Christ to the Church is the gift of One who has sovereign authority over all things. The official subordination of Christ to the Father is recognized throughout this remarkable passage. So in Philippians, though he was "in the form of God, and thought it not robbery to be equal with God, he made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men." It is this Jesus, in the form of a servant and in the likeness of men, that is now Head over all things, and as such given by the Father to the Church. With such a Head, what need the Church fear, and what can she want?
23Which is his body, the fulness of him that filleth all in all.
Jamieson-Fausset-Brown
23. his body--His mystical and spiritual, not literal, body. Not, however, merely figurative, or metaphorical. He is really, though spiritually, the Church's Head. His life is her life. She shares His crucifixion and His consequent glory. He possesses everything, His fellowship with the Father, His fulness of the Spirit, and His glorified manhood, not merely for Himself, but for her, who has a membership of His body, of His flesh, and of His bones (Ep 5:30).
fulness--"the filled-up receptacle" [Eadie]. The Church is dwelt in and filled by Christ. She is the receptacle, not of His inherent, but of His communicated, plenitude of gifts and graces. As His is the "fulness" (Joh 1:16; Col 1:19; 2:9) inherently, so she is His "fulness" by His impartation of it to her, in virtue of her union to Him (Ep 5:18; Col 2:10). "The full manifestation of His being, because penetrated by His life" [Conybeare and Howson]. She is the continued revelation of His divine life in human form; the fullest representative of His plenitude. Not the angelic hierarchy, as false teachers taught (Col 2:9, 10, 18), but Christ Himself is the "fulness of the Godhead," and she represents Him. Koppe translates less probably, "the whole universal multitude."
filleth all in all--Christ as the Creator, Preserver, and Governor of the world, constituted by God (Col 1:16-19), fills all the universe of things with all things. "Fills all creation with whatever it possesses" [Alford]. The Greek is, "filleth for Himself."
23. his body--His mystical and spiritual, not literal, body. Not, however, merely figurative, or metaphorical. He is really, though spiritually, the Church's Head. His life is her life. She shares His crucifixion and His consequent glory. He possesses everything, His fellowship with the Father, His fulness of the Spirit, and His glorified manhood, not merely for Himself, but for her, who has a membership of His body, of His flesh, and of His bones (Ep 5:30).
fulness--"the filled-up receptacle" [Eadie]. The Church is dwelt in and filled by Christ. She is the receptacle, not of His inherent, but of His communicated, plenitude of gifts and graces. As His is the "fulness" (Joh 1:16; Col 1:19; 2:9) inherently, so she is His "fulness" by His impartation of it to her, in virtue of her union to Him (Ep 5:18; Col 2:10). "The full manifestation of His being, because penetrated by His life" [Conybeare and Howson]. She is the continued revelation of His divine life in human form; the fullest representative of His plenitude. Not the angelic hierarchy, as false teachers taught (Col 2:9, 10, 18), but Christ Himself is the "fulness of the Godhead," and she represents Him. Koppe translates less probably, "the whole universal multitude."
filleth all in all--Christ as the Creator, Preserver, and Governor of the world, constituted by God (Col 1:16-19), fills all the universe of things with all things. "Fills all creation with whatever it possesses" [Alford]. The Greek is, "filleth for Himself."
The Pulpit Commentary
Which is his body. The Church is Christ's body in a real though spiritual sense. He is the Head, his people the members; he the Vine, they the branches. He dwells in the Church as life dwells in a living body. He fills it with his life, replenishes it with his strength, feeds it with his body and blood, beautifies it with his comeliness, calms it with his peace, brightens it with his holiness, and finally glorifies it with his glory. All things are delivered unto him of the Father; and all that he has he has for the Church: "My beloved is mine, and I am his." The fullness of him that filleth all in all. The grammatical structure of the words would lead us to construe "fullness" with "the Church," and to regard the Church as Christ's πλήρωμα. Some object to this, inasmuch as, in point of fact, the Church is often very empty, and therefore not worthy of the term "fullness." But it is not meant that the Church has actually received all the fullness of him who filleth all in all, but only that she is in the course of receiving it. The Church on earth is an ever-changing body, perpetually receiving new members, who are at first empty; so that it must always in this state be in the course of filling, never filled. It is in the course of being filled with all Divine things—with all the treasures of heaven. As the empty cells of the honeycomb are being filled with the sweet essences of flowers, so the empty vessels of the Church are being filled with the glorious treasures of God; or, as the courts and compartments of a great international exhibition get filled up with the choicest products of the lands, so the Church gets filled with the handiwork of the grace of God. When the Church is completed, it will be a representation of the fullness of God; all of God that can be communicated to men will be made manifest in the Church. For he whose fullness the Church is, is he that filleth all in all, or filleth all with all. He possesses all things, and he fills all space with the all things. He fills the ocean with water, the organic world with life, the firmament with stars, the entire creation with forms innumerable, alike beautiful and useful. So also he fills the Church. Thus appropriately concludes this chapter, beginning (Eph_1:3) with thanksgiving to him who had blessed the Ephesians with every blessing of the Spirit in Christ Jesus, and now ending with a sublime picture of the Infinite One filling the Church with these Divine blessings out of the infinite stores of the kingdom of heaven. Thus we see the quality of richness, exuberance, overflowing abundance which is so conspicuously ascribed in this Epistle to the grace of God (comp. Psa_36:8; Psa_103:3-5; Mat_5:3, etc.).
Which is his body. The Church is Christ's body in a real though spiritual sense. He is the Head, his people the members; he the Vine, they the branches. He dwells in the Church as life dwells in a living body. He fills it with his life, replenishes it with his strength, feeds it with his body and blood, beautifies it with his comeliness, calms it with his peace, brightens it with his holiness, and finally glorifies it with his glory. All things are delivered unto him of the Father; and all that he has he has for the Church: "My beloved is mine, and I am his." The fullness of him that filleth all in all. The grammatical structure of the words would lead us to construe "fullness" with "the Church," and to regard the Church as Christ's πλήρωμα. Some object to this, inasmuch as, in point of fact, the Church is often very empty, and therefore not worthy of the term "fullness." But it is not meant that the Church has actually received all the fullness of him who filleth all in all, but only that she is in the course of receiving it. The Church on earth is an ever-changing body, perpetually receiving new members, who are at first empty; so that it must always in this state be in the course of filling, never filled. It is in the course of being filled with all Divine things—with all the treasures of heaven. As the empty cells of the honeycomb are being filled with the sweet essences of flowers, so the empty vessels of the Church are being filled with the glorious treasures of God; or, as the courts and compartments of a great international exhibition get filled up with the choicest products of the lands, so the Church gets filled with the handiwork of the grace of God. When the Church is completed, it will be a representation of the fullness of God; all of God that can be communicated to men will be made manifest in the Church. For he whose fullness the Church is, is he that filleth all in all, or filleth all with all. He possesses all things, and he fills all space with the all things. He fills the ocean with water, the organic world with life, the firmament with stars, the entire creation with forms innumerable, alike beautiful and useful. So also he fills the Church. Thus appropriately concludes this chapter, beginning (Eph_1:3) with thanksgiving to him who had blessed the Ephesians with every blessing of the Spirit in Christ Jesus, and now ending with a sublime picture of the Infinite One filling the Church with these Divine blessings out of the infinite stores of the kingdom of heaven. Thus we see the quality of richness, exuberance, overflowing abundance which is so conspicuously ascribed in this Epistle to the grace of God (comp. Psa_36:8; Psa_103:3-5; Mat_5:3, etc.).
THE HOLY BIBLE
Ephesians
Chapter 1
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