Teks -- Ephesians 1:10-23 (NET)

1:10 toward the administration of the fullness of the times, to head up all things in Christ– the things in heaven and the things on earth. 1:11 In Christ we too have been claimed as God’s own possession, since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will 1:12 so that we, who were the first to set our hope on Christ, would be to the praise of his glory. 1:13 And when you heard the word of truth (the gospel of your salvation)– when you believed in Christ– you were marked with the seal of the promised Holy Spirit, 1:14 who is the down payment of our inheritance, until the redemption of God’s own possession, to the praise of his glory.

Prayer for Wisdom and Revelation

1:15 For this reason, because I have heard of your faith in the Lord Jesus and your love for all the saints, 1:16 I do not cease to give thanks for you when I remember remember you in my prayers. 1:17 I pray that the God of our Lord Jesus Christ, the Father of glory, may give you spiritual wisdom and revelation in your growing knowledge of him, 1:18 –since the eyes of your heart have been enlightened– so that you may know what is the hope of his calling, what is the wealth of his glorious inheritance in the saints, 1:19 and what is the incomparable greatness of his power toward us who believe, as displayed in the exercise of his immense strength. 1:20 This power he exercised in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms 1:21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. 1:22 And God put all things under Christ’s feet, and he gave him to the church as head over all things. 1:23 Now the church is his body, the fullness of him who fills all in all.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: Eph 1:10 - Unto a dispensation of the fulness of the times

Unto a dispensation of the fulness of the times ( eis oikonomian tou plērōmatos tōn kairōn ).

See note on Col 1:25 for oikonomian . In Gal 4:4 "the fulness of the time"(to plērōma tou chronou ) the time before Christ is treated as a unit, here as a series of epochs (kairōn ). Cf. Mar 1:15; Heb 1:1. On plērōma see also Rom 11:26; Eph 3:19; Eph 4:13.

Robertson: Eph 1:10 - To sum up

To sum up ( anakephalaiōsasthai ).

Purpose clause (amounting to result) with first aorist middle infinitive of anakephalaioō , late compound verb ana and kephalaioō (from kephalaion , Heb 8:1, and that from kephalē , head), to head up all things in Christ, a literary word. In N.T. only here and Rom 13:9. For the headship of Christ in nature and grace see notes on Col 1:15-20.

Robertson: Eph 1:11 - In him

In him ( en autōi ).

Repeats the idea of en tōi Christōi of Eph 1:10.

Robertson: Eph 1:11 - We were made a heritage

We were made a heritage ( eklērōthēmen ).

First aorist passive of klēroō , an old word, to assign by lot (klēros ), to make a klēros or heritage. So in lxx and papyri. Only time in N.T., though prosklēroō once also (Act 17:4).

Robertson: Eph 1:11 - Purpose

Purpose ( prothesin ).

Common substantive from protithēmi , a setting before as in Act 11:23; Act 27:13.

Robertson: Eph 1:12 - To the end that we should be

To the end that we should be ( eis to einai hēmās ).

Final clause with eis to and the infinitive einai (see the mere infinitive einai in Eph 1:4) and the accusative of general reference.

Robertson: Eph 1:12 - Who had before hoped in Christ

Who had before hoped in Christ ( tous proēlpikotas en tōi Christōi ).

Articular perfect active participle of proelpizō , late and rare compound (here only in N.T.) and the reference of pro not clear. Probably the reference is to those who like Paul had once been Jews and had now found the Messiah in Jesus, some of whom like Simeon and Anna had even looked for the spiritual Messiah before his coming.

Robertson: Eph 1:13 - Ye also

Ye also ( kai humeis ).

Ye Gentiles (now Christians), in contrast to hēmās (we) in Eph 1:12.

Robertson: Eph 1:13 - In whom

In whom ( en hōi ).

Repeated third time (once in Eph 1:11, twice in Eph 1:13), and note ho or hos in Eph 1:14.

Robertson: Eph 1:13 - Ye were sealed

Ye were sealed ( esphragisthēte ).

First aorist passive indicative of sphragizō , old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like stigmata (Gal 6:17). Marked and authenticated as God’ s heritage as in Eph 4:30. See note on 2Co 1:22 for the very use of the metaphor here applied to the Holy Spirit even with the word arrabōn (earnest).

Robertson: Eph 1:13 - Spirit

Spirit ( pneumati ).

In the instrumental case.

Robertson: Eph 1:14 - An earnest

An earnest ( arrabōn ).

See note on 2Co 1:22 for discussion of arrabōn . Here "of promise"(tēs epaggelias ) is added to the Holy Spirit to show that Gentiles are also included in God’ s promise of salvation.

Robertson: Eph 1:14 - Of our inheritance

Of our inheritance ( tēs klēronomias hēmōn ).

God’ s gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ.

Robertson: Eph 1:14 - Of God’ s own possession

Of God’ s own possession ( tēs peripoiēseōs ).

The word

Robertson: Eph 1:14 - God’ s

God’ s

is not in the Greek, but is implied. Late and rare word (from peripoieō , to make a survival) with the notion of obtaining (1Th 5:9; 2Th 3:14) and then of preserving (so in the papyri). So in 1Pe 2:9; Heb 10:39, and here. God has purchased us back to himself. The sealing extends (eis ) to the redemption and to the glory of God.

Robertson: Eph 1:15 - And which ye shew toward all the saints

And which ye shew toward all the saints ( kai tēn eis pantas tous hagious ).

The words "ye show"do not occur in the Greek. The Textus Receptus has ten agapēn (the love) before tēn supported by D G K L Syr., Lat., Copt., but Aleph A B P Origen do not have the word agapēn . It could have been omitted, but is probably not genuine. The use of the article referring to pistin and the change from en to eis probably justifies the translation "which ye shew toward."

Robertson: Eph 1:16 - I do not cease

I do not cease ( ou pauomai ).

Singular present middle, while in Col 1:9 Paul uses the plural (literary, or including Timothy), ou pauometha .

Robertson: Eph 1:17 - The Father of glory

The Father of glory ( ho patēr tēs doxēs ).

The God characterized by glory (the Shekinah, Heb 9:5) as in Act 7:2; 1Co 2:8; 2Co 1:3; Jam 2:1.

Robertson: Eph 1:17 - That - may give

That - may give ( hinȧ̇dōiē ).

In Col 1:9 hina is preceded by aitoumenoi , but here the sub-final use depends on the general idea asking in the sentence. The form dōiē is a late Koiné[28928]š optative (second aorist active) for the usual doiē . It occurs also in 2Th 3:16; Rom 15:5; 2Ti 1:16, 2Ti 1:18 in the text of Westcott and Hort. Here B 63 read dōi (like Joh 15:16) second aorist active subjunctive, the form naturally looked for after a primary tense (pauomai ). This use of the volitive optative with hina after a primary tense is rare, but not unknown in ancient Greek.

Robertson: Eph 1:17 - A spirit of wisdom and revelation

A spirit of wisdom and revelation ( pneuma sophias kai apokalupseōs ).

The Revised Version does not refer this use of pneuma to the Holy Spirit (cf. Gal 6:1; Rom 8:15), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit.

Robertson: Eph 1:17 - In the knowledge of him

In the knowledge of him ( en epignōsei autou ).

In the full knowledge of Christ as in Colossians.

Robertson: Eph 1:18 - Having the eyes of your heart enlightened

Having the eyes of your heart enlightened ( pephōtismenous tous ophthalmous tēs kardias humōn ).

A beautiful figure, the heart regarded as having eyes looking out toward Christ. But the grammar is difficult. There are three possible interpretations. One is an anacoluthon, the case of pephōtismenous being changed from the dative humin (to you) to the accusative because of the following infinitive like eklexamenous (Act 15:22) after apostolois . Another way of explaining it is to regard it as a tertiary predicate of dōiē , a loose expansion of pneuma . The third way is to regard the construction as the accusative absolute, a rare idiom possible in Act 26:3; 1Co 16:3; 1Ti 2:6. In this case, the participle merely agrees with tous ophthalmous , not with humin , "the eyes of your heart having been enlightened."Otherwise tous ophthalmous is the accusative retained after the passive participle.

Robertson: Eph 1:18 - That ye may know

That ye may know ( eis to eidenai ).

Final use of eis to and the infinitive (second perfect of oida ) as in Eph 1:12. Note three indirect questions after eidenai (what the hope tis hē elpis , what the riches tis ho ploutos , and what the surpassing greatness kai ti to huperballon megethos ). When the Holy Spirit opens the eyes of the heart, one will be able to see all these great truths.

Robertson: Eph 1:18 - In the saints

In the saints ( en tois hagiois ).

Our riches is in God, God’ s is in his saints.

Robertson: Eph 1:19 - The exceeding greatness of his power

The exceeding greatness of his power ( to huperballon megethos tēs dunameōs autou ).

Megethos is an old word (from megas ), but here only in N.T. Huperballon , present active participle of huperballō , reappears in Eph 2:7; Eph 3:19 and seen already in 2Co 3:10; 2Co 9:14. To enlightened eyes the greatness of God’ s power is even more "surpassing."

Robertson: Eph 1:20 - Which he wrought

Which he wrought ( enērgēken ).

Reading of A B rather than aorist enērgēsen . Perfect active indicative, "which he has wrought."Hēn is cognate accusative of the relative referring to energeian (energy) with enērgēken and note also kratous (strength) and ischuos (might), three words trying to express what surpasses (huperballon ) expression or comprehension.

Robertson: Eph 1:20 - Made him to sit

Made him to sit ( kathisas ).

First aorist active participle of kathizō in causative sense as in 1Co 6:4. Metaphorical local expression like dexiāi and en tois epour aniois .

Robertson: Eph 1:21 - Far above all rule

Far above all rule ( huperanō pasēs archēs ).

Late compound adverbial preposition (huper , anō ) with the ablative case. In N.T. only here and Heb 9:5. As in Col 1:16, so here Paul claims primacy for Jesus Christ above all angels, aeons, what not. These titles all were used in the Gnostic speculations with a graduated angelic hierarchy.

Robertson: Eph 1:21 - World

World ( aiōni ).

"Age."See this identical expression in Mat 12:32 for the present time (Gal 1:4; 1Ti 6:17) and the future life (Eph 2:7; Luk 20:35). Both combined in Mar 10:30; Luk 18:30.

Robertson: Eph 1:22 - He put all things in subjection

He put all things in subjection ( panta hupetaxen ).

First aorist active indicative of hupotassō , quoted from Psa 8:7 as in 1Co 15:27.

Robertson: Eph 1:22 - Gave him to be head

Gave him to be head ( auton edōken kephalēn ).

Robertson: Eph 1:22 - Gave

Gave ( edōken , first aorist active indicative of didōmi )

to the church (the universal spiritual church or kingdom as in Col 1:18, Col 1:24) Christ as Head (kephalēn , predicate accusative). This conception of ekklēsia runs all through Ephesians (Eph 3:10, Eph 3:21; Eph 5:23, Eph 5:24, Eph 5:25, Eph 5:27, Eph 5:29, Eph 5:32).

Robertson: Eph 1:23 - Which

Which ( hētis ).

"Which in fact is,"explanatory use of hētis rather than hē .

Robertson: Eph 1:23 - The fulness of him that filleth all in all

The fulness of him that filleth all in all ( to plērōma tou ta panta en pāsin plēroumenou ).

This is probably the correct translation of a much disputed phrase. This view takes plērōma in the passive sense (that which is filled, as is usual, Col 1:19) and plēroumenou as present middle participle, not passive. All things are summed up in Christ (Eph 1:10), who is the plērōma of God (Col 1:19), and in particular does Christ fill the church universal as his body. Hence we see in Ephesians the Dignity of the Body of Christ which is ultimately to be filled with the fulness (plērōma ) of God (Eph 3:19) when it grows up into the fulness (plērōma ) of Christ (Eph 4:13, Eph 4:16).

Vincent: Eph 1:10 - That in the dispensation, etc

That in the dispensation, etc. ( εἰς οἰκονομίαν )

The A.V. is faulty and clumsy. Εἱς does not mean in , but unto , with a view to . Dispensation has no article. The clause is directly connected with the preceding: the mystery which He purposed in Himself unto a dispensation . For οἰκονομία dispensation see on Col 1:25. Here and Eph 3:2, of the divine regulation , disposition , economy of things.

Vincent: Eph 1:10 - Of the fullness of times

Of the fullness of times ( τοῦ πληρώματος τῶν καιρῶν )

For fullness , see on Rom 11:12; see on Joh 1:16; see on Col 1:19. For times , compare Gal 4:4, " fullness of the time (τοῦ χρόνου ), where the time before Christ is conceived as a unit. Here the conception is of a series of epochs. The fullness of the times is the moment when the successive ages of the gospel dispensation are completed. The meaning of the whole phrase, then, is: a dispensation characterized: by the fullness of the times: set forth when the times are full.

Vincent: Eph 1:10 - To sum up all things in Christ

To sum up all things in Christ ( ἀνακεφαλαιώσασθαι )

Explanatory of the preceding phrase; showing in what the dispensation consists. For the word, see on Rom 13:9. It means to bring back to and gather round the main point (κεφαλαίον ), not the head (κεφαλή ); so that, in itself, it does not indicate Christ (the Read) as the central point of regathering, though He is so in fact. That is expressed by the following in Christ . The compounded preposition ἀνά signifies again , pointing back to a previous condition where no separation existed. All things . All created beings and things; not limited to intelligent beings. Compare Rom 8:21; 1Co 15:28.

The connection of the whole is as follows: God made known the mystery of His will, the plan of redemption, according to His own good pleasure, in order to bring to pass an economy peculiar to that point of time when the ages of the christian dispensation should be fulfilled - an economy which should be characterized by the regathering of all things round one point, Christ.

God contemplates a regathering, a restoration to that former condition when all things were in perfect unity, and normally combined to serve God's ends. This unity was broken by the introduction of sin. Man's fall involved the unintelligent creation (Rom 8:20). The mystery of God's will includes the restoration of this unity in and through Christ; one kingdom on earth and in heaven - a new heaven and a new earth in which shall dwell righteousness, and " the creation shall be delivered from the bondage of corruption into the liberty of the glory of the children of God."

Vincent: Eph 1:11 - In Him

In Him

Resuming emphatically: in Christ.

Vincent: Eph 1:11 - We have obtained an inheritance

We have obtained an inheritance ( ἐκληρώθημεν )

Only here in the New Testament. From κλῆρος a lot . Hence the verb means literally to determine , choose , or assign by lot . From the custom of assigning portions of land by lot, κλῆρος acquires the meaning of that which is thus assigned ; the possession or portion of land . So often in the Old Testament. See Sept., Num 34:14; Deu 3:18; Deu 15:4, etc. An heir (κληρονόμος ) is originally one who obtains by lot. The A.V. here makes the verb active where it should be passive. The literal sense is we were designated as a heritage . So Rev., correctly, were made a heritage . Compare Deu 4:20, a people of inheritance (λαὸν ἔγκληρον ). Also Deu 32:8, Deu 32:9.

Vincent: Eph 1:12 - That we should be

That we should be

Connect with we were made a heritage .

Vincent: Eph 1:12 - Who first trusted

Who first trusted ( τοὺς προηλπικότας )

In apposition with we (should be). So Rev., we who had , etc., trusted , more properly hoped ; and first trusted is ambiguous. We refers to Jewish Christians, and the verb describes their messianic hope before (πρό ) the advent of Christ. Hence Rev., correctly, we who had (have) before hoped . In Christ should be " in the Christ," as the subject of messianic expectation and not as Jesus , for whom Christ had passed into a proper name. It is equivalent to in the Messiah . See on Mat 1:1.

Vincent: Eph 1:13 - Ye also trusted

Ye also trusted

Gentile Christians. Trusted , which is not in the Greek, is unnecessary. The pronoun ye is nominative to were sealed .

Vincent: Eph 1:13 - In whom

In whom

Resuming the in whom at the beginning of the verse, and repeated on account of the length of the clause.

Vincent: Eph 1:13 - Ye were sealed

Ye were sealed ( ἐσφραγίσθητε )

See on Joh 3:33; see on Rev 22:10. Sealed with the assurance of the Holy Spirit. Rom 8:16; 2Co 1:22; 2Ti 2:19.

Vincent: Eph 1:13 - Spirit of promise

Spirit of promise

Strictly, the promise. Denoting the promise as characteristic of the Holy Spirit: the Spirit which was announced by promise. See Act 2:16 sqq.; Joe 2:28; Zec 12:10; Isa 32:15; Isa 44:3; Joh 7:39; Act 1:4-8; Gal 3:14.

Vincent: Eph 1:14 - Earnest

Earnest

See on 2Co 1:22.

Vincent: Eph 1:14 - Unto the redemption, etc

Unto the redemption, etc.

Construe with ye were sealed .

Vincent: Eph 1:14 - Of the purchased possession

Of the purchased possession ( τῆς περιποιήσεως )

See on peculiar , 1Pe 2:9. The word originally means a making to remain over and above ; hence preservation ; preservation for one's self ; acquisition ; the thing acquired , or a possession . Used here collectively for the people possessed , as the circumcision for those circumcised , Phi 3:3; the election for those chosen , Rom 11:7. Rev., God's own possession , God's own being inserted for the sake of clearness. Compare Isa 43:21; Act 20:28; Tit 2:14.

Vincent: Eph 1:14 - Unto the praise of His glory

Unto the praise of His glory

Construe with ye were sealed: Ye were sealed unto the redemption , etc.; setting forth God's purpose as it contemplates man. Ye were sealed unto the praise of His glory ; God's purpose as it respects Himself.

Vincent: Eph 1:15 - Your faith

Your faith ( τὴν καθ ' ὑμᾶς πίστιν )

The Greek phrase is nowhere else used by Paul. Lit., as Rev., the faith which is among you . Expositors endeavor to make a distinction between this and Paul's common phrase ἡ πίστις ὑμῶν your faith , but they differ widely, and the distinction is at best doubtful.

Vincent: Eph 1:15 - Love

Love

Omit.

Vincent: Eph 1:15 - Unto all the saints

Unto all the saints ( τὴν εἰς πάντας τοὺς ἁγίους )

Lit., that which is toward all , etc. Love being omitted, this refers to faith: faith which displays its work and fruits toward fellow Christians. See on Phm 1:5, Phm 1:6. Compare work of faith , 1Th 1:3. Though love is not mentioned, yet faith works by love. Gal 5:6.

Vincent: Eph 1:16 - Making mention, etc

Making mention, etc.

As I make mention. The same expression occurs Rom 1:9; Phi 1:4; Phm 1:4.

Vincent: Eph 1:17 - God of our Lord Jesus Christ

God of our Lord Jesus Christ

Compare Joh 20:17; Mat 27:46, and see on Eph 1:3.

Vincent: Eph 1:17 - Father of glory

Father of glory ( ὁ πατὴρ τῆς δόξης )

The Father to whom the glory belongs. Note the article, the glory, preeminently. Compare Act 7:2; 1Co 2:8. See Psa 18:3, " who is worthy to be praised;" where the Hebrew is is praised . The exact phrase has no parallel in Scripture.

Vincent: Eph 1:17 - The Spirit of wisdom and revelation

The Spirit of wisdom and revelation

Spirit has not the article, but the reference is to the Holy Spirit. Compare Mat 12:28; Luk 1:15, Luk 1:35, Luk 1:41; Rom 1:4; 1Pe 1:2. Wisdom and revelation are special forms of the Spirit's operation. He imparts general illumination (wisdom) and special revelations of divine mysteries. The combination of two words with an advance in thought from the general to the special is characteristic of Paul. Compare grace and apostleship , Rom 1:5; gifts and calling , Rom 11:29; wisdom and prudence , Eph 1:8, wisdom and knowledge , Col 2:3.

Vincent: Eph 1:17 - In the knowledge of Him

In the knowledge of Him ( ἐν ἐπιγνώσει αὐτοῦ )

The sphere in which they will receive God's gift of wisdom and revelation. To know God is to be wise. The condition is not merely acknowledgment , but knowledge . Ἑπίγνωσις knowledge is never ascribed to God in the New Testament. Of Him refers to God.

Vincent: Eph 1:18 - The eyes of your understanding being enlightened

The eyes of your understanding being enlightened ( πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν )

Rev., eyes of your heart . Lit., being enlightened as to the eyes of your heart ; enlightened being joined with you (Eph 1:17) by a somewhat irregular construction: may give unto you being enlightened . For a similar construction see Act 15:22. The phrase eyes of the heart occurs nowhere else in the New Testament. Plato has eye of the soul (ψυχῆς , " Sophist," 254). Ovid, speaking of Pythagoras, says: " With his mind he approached the gods, though far removed in heaven, and what nature denied to human sight, he drew forth with the eyes of his heart" (" Metamorphoses," xv., 62-64). Heart is not merely the seat of emotion , as in popular usage, but of thought and will . See on Rom 1:21. The particular aspect in which its activity is viewed, perception or cognition, is determined by what follows, " that ye may know," etc.

Vincent: Eph 1:18 - Hope of His calling

Hope of His calling

Hope , not, as sometimes, the thing hoped for , but the sentiment or principle of hope which God's calling inspires.

Vincent: Eph 1:18 - The riches of the glory of His inheritance

The riches of the glory of His inheritance

Ellicott remarks that this is a noble accumulation of genitives, " setting forth the inheritance on the side of its glory, and the glory on the side of its riches." Glory is the essential characteristic of salvation, and this glory is richly abounding. His inheritance: which is His, and His gift.

Vincent: Eph 1:19 - Exceeding

Exceeding ( ὑπερβάλλον )

Compounds with ὑπέρ over , beyond , are characteristic of Paul's intensity of style, and mark the struggle of language with the immensity of the divine mysteries, and the opulence of the divine grace. See Eph 1:21; Eph 3:20; 2Co 4:17, etc.

Vincent: Eph 1:19 - According to the working of His mighty power

According to the working of His mighty power ( κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ )

The A.V. frequently impairs the force of a passage by combining into a single conception two words which represent distinct ideas; translating two nouns by an adjective and a noun. Thus Phi 3:21, vile body , glorious body , for body of humiliation , body of glory: Rom 8:21, glorious liberty , for liberty of the glory: 2Co 4:4, glorious gospel , for gospel of the glory: Col 1:11, glorious power , for power of the glory: 1Pe 1:14, obedient children , for children of obedience: 2Pe 2:14, cursed children , for children of cursing . So here, mighty power , for strength of might . The idea is thus diluted, and the peculiar force and distinction of the separate words is measurably lost. Rev., correctly, working of the strength of His might . For working , see on Col 1:29. For strength and might , see on 2Pe 2:11; see on Joh 1:12. Strength (κράτους ) is used only of God, and denotes relative and manifested power. Might (ἰσχύος ) is indwelling strength. Working (ἐνέργειαν ) is the active, efficient manifestation of these. Hence we have here God's indwelling power, which inheres in the divine nature ( strength ); the relative quality or measure of this power ( might ); and the efficient exertion of the divine quality ( working ). The phrase, according to the working of the strength , etc., is to be connected with the exceeding greatness of His power . The magnitude of God's power toward believers is known in the operation of the strength of His might.

Vincent: Eph 1:20 - Which

Which ( ἣν )

Refer to working (Eph 1:19).

Vincent: Eph 1:20 - He wrought

He wrought ( ἐνήργησεν )

The best texts read ἐνήργηκεν , perfect tense, He hath wrought . The verb is kindred with working (Eph 1:19).

Vincent: Eph 1:20 - In Christ

In Christ

In the case of Christ. Christ's dead body was the point on which this working of divine power was exhibited. See Rom 8:11; 2Co 4:14.

Vincent: Eph 1:20 - When He raised

When He raised ( ἐγείρας )

Or, in that He raised .

Vincent: Eph 1:20 - And set

And set ( καὶ ἐκάθισεν )

Rev., made Him to sit . The best texts read καθίσας having seated , or in that He caused him to sit .

Vincent: Eph 1:20 - Right hand

Right hand

See Act 7:56.

Vincent: Eph 1:20 - In the heavenly places

In the heavenly places

See on Eph 1:2. Local. Not merely of a spiritual state, which does not suit the local expressions made to sit and right hand .

Vincent: Eph 1:21 - Far above

Far above ( ὑπεράνω )

Lit., over above . See on Eph 1:19. Connect with made Him to sit .

Vincent: Eph 1:21 - Principality, power, etc

Principality, power, etc.

These words usually refer to angelic powers; either good , as Eph 3:10; Col 1:16; Col 2:10; or bad , as Eph 6:12; 1Co 15:24; Col 2:15; or both , as Rom 8:38. See on Col 1:16; see on Col 2:15. Here probably good , since the passage relates to Christ's exaltation to glory rather than to His victory over evil powers.

Vincent: Eph 1:21 - And every name that is named

And every name that is named

And has a collective and summary force - and in a word . Every name , etc. Whatever a name can be given to. " Let any name be uttered, whatever it is, Christ is above it; is more exalted than that which the name so uttered affirms" (Meyer). Compare Phi 2:9. " We know that the emperor precedes all, though we cannot enumerate all the ministers of his court: so we know that Christ is placed above all, although we cannot name all" (Bengel).

Vincent: Eph 1:21 - Not only in this world, etc

Not only in this world, etc.

Connect with which is named . For world (αἰῶνι ), see on Joh 1:9.

Vincent: Eph 1:22 - Put all things in subjection

Put all things in subjection

Compare Col 1:15-18; Psa 8:5-8.

Vincent: Eph 1:22 - Gave Him

Gave Him

Him is emphatic: and Him He gave. Not merely set Him over the Church, but gave Him as a gift. See 2Co 9:15.

Vincent: Eph 1:22 - The Church

The Church ( τῇ ἐκκλησίᾳ )

See on Mat 16:18.

Vincent: Eph 1:23 - Which is His body

Which is His body ( ἥτις )

The double relative is explanatory, seeing it is: by which I mean . Body , a living organism of which He is the head. See on Col 1:18.

Vincent: Eph 1:23 - The fullness

The fullness

See on Joh 1:16; see on Rom 11:12; see on Col 1:19. That which is filled. The Church, viewed as a receptacle. Compare Eph 3:10.

Vincent: Eph 1:23 - That filleth all in all

That filleth all in all ( τὰ πάντα ἐν πᾶσιν πληρουμένου )

Better, that filleth all things with all things . The expression is somewhat obscure. All things are composed of elements. Whatever things exist, God from His fullness fills with all those elements which belong to their being or welfare. The whole universe is thus filled by Him.

Wesley: Eph 1:10 - That in the dispensation of the fullness of the times

In this last administration of God's fullest grace, which took place when the time appointed was fully come.

Wesley: Eph 1:10 - He might gather together into one in Christ

Might recapitulate, re - unite, and place in order again under Christ, their common Head. All things which are in heaven, and on earth - All angels and men, whether living or dead, in the Lord.

Wesley: Eph 1:11 - Through whom we

Jews.

Wesley: Eph 1:11 - Also have obtained an inheritance

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

Wesley: Eph 1:12 - That we

Jews.

Wesley: Eph 1:12 - Who first believed

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

Wesley: Eph 1:13 - In whom ye

Gentiles. Likewise believed, after ye had heard the gospel - Which God made the means of your salvation; in whom after ye had believed - Probably some time after their first believing.

Wesley: Eph 1:13 - Ye were sealed by that Holy Spirit of promise

Holy both in his nature and in his operations, and promised to all the children of God. The sealing seems to imply, A full impression of the image of God on their souls. A full assurance of receiving all the promises, whether relating to time or eternity.

Wesley: Eph 1:14 - Who, thus sealing us, is an earnest

Both a pledge and a foretaste of our inheritance.

Wesley: Eph 1:14 - Till the redemption of the purchased possession

Till the church, which he has purchased with his own blood, shall be fully delivered from all sin and sorrow, and advanced to everlasting glory.

Wesley: Eph 1:14 - To the praise of his glory

Of his glorious wisdom, power, and mercy.

Wesley: Eph 1:15 - Since I heard of your faith and love

That is, of their perseverance and increase therein.

Wesley: Eph 1:16 - I cease not

In all my solemn addresses to God. To give thanks for you, making mention of you in my prayers - So he did of all the churches, Col 1:9.

Wesley: Eph 1:17 - That the Father of that infinite glory which shines in the face of Christ, from whom also we receive the glorious inheritance, Eph 1:18, may give you the Spirit of wisdom and revelation

The same who is the Spirit of promise is also, in the progress of the faithful, the Spirit of wisdom and revelation; making them wise unto salvation, and revealing to them the deep things of God. He is here speaking of that wisdom and revelation which are common to all real Christians.

Wesley: Eph 1:18 - The eyes of your understanding

It is with these alone that we discern the things of God. Being first opened, and then enlightened - - By his Spirit.

Wesley: Eph 1:18 - That ye may know what is the hope of his calling

That ye may experimentally and delightfully know what are the blessings which God has called you to hope for by his word and his Spirit.

Wesley: Eph 1:18 - And what is the riches of the glory of his inheritance in the saints

What an immense treasure of blessedness he hath provided as an inheritance for holy souls.

Wesley: Eph 1:19 - And what the exceeding greatness of his power toward us who believe

Both in quickening our dead souls, and preserving them in spiritual life. According to the power which he exerted in Christ, raising him from the dead - By the very same almighty power whereby he raised Christ; for no less would suffice.

Wesley: Eph 1:20 - And he hath seated him at his own right hand

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

Wesley: Eph 1:21 - Far above all principality, and power, and might, and dominion

That is, God hath invested him with uncontrollable authority over all demons in hell, all angels in heaven, and all the princes and potentates on earth.

Wesley: Eph 1:21 - And every name that is named

We know the king is above all, though we cannot name all the officers of his court. So we know that Christ is above all, though we are not able to name all his subjects. Not only in this world, but also in that which is to come - The world to come is so styled, not because it does not yet exist, but because it is not yet visible. Principalities and powers are named now; but those also who are not even named in this world, but shall be revealed in the world to come, are all subject to Christ.

Wesley: Eph 1:22 - And he hath given him to be head over all things to the church

An head both of guidance and government, and likewise of life and influence, to the whole and every member of it. All these stand in the nearest union with him, and have as continual and effectual a communication of activity, growth, and strength from him, as the natural body from its head.

Wesley: Eph 1:23 - The fulness of him that filleth all in all

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

JFB: Eph 1:10

Translate, "Unto the dispensation of the fulness of the times," that is, "which He purposed in Himself" (Eph 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" (Gal 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" (Eph 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" (Luk 21:24); "the seasons which the Father hath put in His own power" (Act 1:7); "the times of restitution of all things which God hath spoken by the prophets since the world began" (Act 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" (Act 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 (Act 1:7).

JFB: Eph 1:10 - 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 (Eph 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."

JFB: Eph 1:11 - In whom

By virtue of union to whom.

JFB: Eph 1:11 - obtained an inheritance

Literally, "We were made to have an inheritance" [WAHL]. Compare Eph 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 (Act 26:18). However, Eph 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 (Deu 4:20; Deu 9:29; Deu 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."

JFB: Eph 1:11 - predestinated

(Eph 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 Eph 1:12, means Jewish believers (whence the reference to the election of Israel nationally arises), as contrasted with "you" (Eph 1:13) Gentile believers.

JFB: Eph 1:11 - purpose

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

JFB: Eph 1:11 - counsel of his . . . will

(Eph 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 Act 20:27, "All the counsel of God" (Isa 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].

JFB: Eph 1:12

(Eph 1:6, Eph 1:14).

JFB: Eph 1:12 - 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 Act 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." Act 28:20, "the hope of Israel" [ALFORD]. Compare Eph 1:18; Eph 2:12; Eph 4:4.

JFB: Eph 1:13 - In whom ye also

Ye Gentiles. Supply as English Version, "trusted," from Eph 1:12; or "are." The priority of us Jews does not exclude you Gentiles from sharing in Christ (compare Act 13:46).

JFB: Eph 1:13 - the word of truth

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

JFB: Eph 1:13 - sealed

As God's confirmed children, by the Holy Spirit as the seal (Act 19:1-6; Rom 8:16, Rom 8:23; 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; Joh 6:27; compare 2Co 3:3). So the sense of "the love of God shed abroad in the heart by the Holy Ghost" (Rom 5:5), and the sense of adoption given through the Spirit at regeneration (Rom 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 (Eph 1:11), is the Spirit's present testimony, the "earnest of the (coming) inheritance" (Rom 8:16-18).

JFB: Eph 1:13 - 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.

JFB: Eph 1:14 - earnest

The first instalment paid as a pledge that the rest will follow (Rom 8:23; 2Co 1:22).

JFB: Eph 1:14 - until

Rather, "Unto the redemption," &c.; joined thus, "ye were sealed (Eph 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" (Rom 8:23), as well as of the soul, from every infirmity (Eph 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 (Rom 8:21-23; 2Pe 3:13).

JFB: Eph 1:14 - of the purchased possession

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

JFB: Eph 1:15 - Wherefore

Because ye are in Christ and sealed by His Spirit (Eph 1:13-14).

JFB: Eph 1:15 - I also

On my part, in return for God's so great benefits to you.

JFB: Eph 1:15 - 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 Eph 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 1:1), he uses the same words (Phm 1:4-5).

JFB: Eph 1:15 - your faith

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

JFB: Eph 1:15 - love unto all the saints

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

JFB: Eph 1:16

(Col 1:9).

JFB: Eph 1:16 - 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").

JFB: Eph 1:17

A fit prayer for all Christians.

JFB: Eph 1:17 - the God of our Lord Jesus

Appropriate title here; as in Eph 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" (Mat 27:46).

JFB: Eph 1:17 - the Father of glory

(Compare Act 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" (Eph 1:18) shall be ours (Joh 17:24; 2Co. 3:7-4:6).

JFB: Eph 1:17 - the spirit of wisdom

Whose attribute is infinite wisdom and who works wisdom in believers (Isa 11:2).

JFB: Eph 1:17 - and revelation

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

JFB: Eph 1:17 - in the knowledge

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

JFB: Eph 1:18 - understanding

The oldest manuscripts, versions, and Fathers, read "heart." Compare the contrary state of unbelieving, the heart being in fault (Eph 4:18; Mat 13:15). Translate, "Having the eyes of your heart enlightened" (Eph 5:14; Mat 4:16). The first effect of the Spirit moving in the new creation, as in the original physical creation (Gen 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 (Mat 6:22-23). The eye is the symbol of intelligence (Eze 1:18).

JFB: Eph 1:18 - the hope of his calling

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

JFB: Eph 1:18 - and

Omitted in the oldest manuscripts and versions.

JFB: Eph 1:18 - riches of the glory

(Col 1:27).

JFB: Eph 1:18 - 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 Eph 1:11; Deu 32:9).

JFB: Eph 1:19 - exceeding

"surpassing."

JFB: Eph 1:19 - 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" (Eph 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.

JFB: Eph 1:19 - according to

In accordance wit,h, what might be expected from.

JFB: Eph 1:19 - working

Greek, "the energizing"; translate, "the effectual working" (Eph 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 (Eph 1:20). Compare Phi 3:10, "the power of His resurrection" (Col 2:12; 1Pe 1:3-5).

JFB: Eph 1:19 - of his mighty power

Greek, "of the strength of His might."

JFB: Eph 1:20 - 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].

JFB: Eph 1:20 - 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 (Rom 6:8-11; Rom 8:11). The Son, too, as God (though not as man), had a share in raising His own human body (Joh 2:19; Joh 10:17-18). Also the Holy Spirit (Rom 1:4; 1Pe 3:18).

JFB: Eph 1:20 - 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 (Heb 1:13).

JFB: Eph 1:20 - 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] (Mar 16:19; Heb 1:3; Heb 10:12).

JFB: Eph 1:20 - in the heavenly places

(Eph 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).

JFB: Eph 1:21

Greek, "Far (or high) above all (Eph 4:10) principality (or rule, 1Co 15:24), and authority, and power (Mat 28:18), and dominion (or lordship)." Compare Phi 2:9; Col 1:16; Heb 7:26; 1Pe 3:22. Evil spirits (who are similarly divided into various ranks, Eph 6:12), as well as angels of light, and earthly potentates, are included (compare Rom 8:38). Jesus is "King of kings, and Lord of lords" (Rev 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.

JFB: Eph 1:21 - every name

Every being whatever. "Any other creature" (Rom 8:39).

JFB: Eph 1:21 - in this world

Greek, "age," that is, the present order of things. "Things present . . . things to come" (Rom 8:38).

JFB: Eph 1:21 - 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].

JFB: Eph 1:22 - put . . . under

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

JFB: Eph 1:22 - 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 (Rev 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].

JFB: Eph 1:23 - 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 (Eph 5:30).

JFB: Eph 1:23 - 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; Col 2:9) inherently, so she is His "fulness" by His impartation of it to her, in virtue of her union to Him (Eph 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, Col 2:18), but Christ Himself is the "fulness of the Godhead," and she represents Him. KOPPE translates less probably, "the whole universal multitude."

JFB: Eph 1:23 - 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."

Clarke: Eph 1:10 - In the dispensation of the fullness of times

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

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

Clarke: Eph 1:10 - That he might gather together in one

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

Clarke: Eph 1:10 - All things - which are in heaven, and which are on earth

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

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

Clarke: Eph 1:11 - In whom

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

Clarke: Eph 1:11 - Being predestinated

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

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

Clarke: Eph 1:12 - That we

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

Clarke: Eph 1:12 - Should be to the praise of his glory

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

Clarke: Eph 1:13 - In whom ye also trusted

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

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

Clarke: Eph 1:14 - Which is the earnest of our inheritance

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

Clarke: Eph 1:14 - The redemption of the purchased possession

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

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

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

Clarke: Eph 1:15 - Faith in the Lord Jesus

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

Clarke: Eph 1:16 - Cease not to give thanks

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

Clarke: Eph 1:16 - Making mention of you

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

Clarke: Eph 1:17 - That the God of our Lord Jesus

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

Clarke: Eph 1:17 - The Father of glory

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

Clarke: Eph 1:17 - The Spirit of wisdom and revelation

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

Clarke: Eph 1:18 - The eyes of your understanding being enlightened

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

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

Clarke: Eph 1:18 - The hope of his calling

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

Clarke: Eph 1:18 - The riches of the glory of his inheritance

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

Clarke: Eph 1:19 - The exceeding greatness of his power

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

Clarke: Eph 1:19 - According to the working of his mighty power

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

Clarke: Eph 1:20 - Set him at his own right hand in the heavenly places

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

Clarke: Eph 1:21 - Far above all principality

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

Schoettgen supposes that the "apostle’ s αρχη (for αρχοντες, the abstract for the concrete) means the same as the נשיאים Nesiim among the Jews, whose chief business it was to clear and decide all contentions which arose concerning traditions and legal controversies

"That εξουσια, power, is the same as צורבא tsorba , he who possesses authority to propound, expound, persuade, convince, and refute

"That δυναμις, might, answers to רבנות rabbanoth , signifying all the class of rabbins, whose office it was to expound the law, and teach the people generally

"And that κυριοτης, dominion, answers to מר mar , which signifies a person above the lower orders of men. And he observes that Jesus Christ, after his resurrection, called fishermen, publicans, and men from the lowest orders of the people, to the work of the ministry; and made them instruments of confounding and overturning all the Jewish rulers, rabbins, and doctors. And that in the world which is to come - the successive ages of Christianity, he should ever be exalted above all those powers and authorities which Antichrist might bring into the Christian Church; such as popes, cardinals, wicked archbishops, bishops, deans, and canons; and all those who among the schoolmen were termed seraphic doctors, angelic doctors, most illuminated, most perfect, and irrefragable doctors. And although Wiclif, Huss, Luther, Melancthon, and the rest of the reformers, were men of little or no note when compared with the rulers of the popish Church, so eminently did the power of Christ work in and by them, that the pope and all his adjutants were every where confounded, and their power and authority annihilated in several entire regions.

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

Clarke: Eph 1:22 - And hath put all things under his feet

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

Clarke: Eph 1:23 - Which is his body

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

Clarke: Eph 1:23 - And is the fullness of him

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

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

Calvin: Eph 1:10 - That in the dispensation of the fullness of times // That he might gather together in one

10.That in the dispensation of the fullness of times That no man may inquire, why one time rather than another was selected, the apostle anticipates such curiosity, by calling the appointed period the fullness of times, the fit and proper season, as he also did in a former epistle. (Gal 4:4) Let human presumption restrain itself, and, in judging of the succession of events, let it bow to the providence of God. The same lesson is taught by the word dispensation, for by the judgment of God the lawful administration of all events is regulated.

That he might gather together in one In the old translation it is rendered ( instaurare ) restore; to which Erasmus has added ( summatim ) comprehensively. I have chosen to abide closely by the meaning of the Greek word, ἀνακεφαλαιώσασθαι, ¹¹⁴ because it is more agreeable to the context. The meaning appears to me to be, that out of Christ all things were disordered, and that through him they have been restored to order. And truly, out of Christ, what can we perceive in the world but mere ruins? We are alienated from God by sin, and how can we but present a broken and shattered aspect? The proper condition of creatures is to keep close to God. Such a gathering together (ἀνακεφαλαίωσις) as might bring us back to regular order, the apostle tells us, has been made in Christ. Formed into one body, we are united to God, and closely connected with each other. Without Christ, on the other hand, the whole world is a shapeless chaos and frightful confusion. We are brought into actual unity by Christ alone.

But why are heavenly beings included in the number? The angels were never separated from God, and cannot be said to have been scattered. Some explain it in this manner. Angels are said to be gathered together, because men have become members of the same society, are admitted equally with them to fellowship with God, and enjoy happiness in common with them by means of this blessed unity. The mode of expression is supposed to resemble one frequently used, when we speak of a whole building as repaired, many parts of which were ruinous or decayed, though some parts remained entire.

This is no doubt true; but what hinders us from saying that the angels also have been gathered together? Not that they were ever scattered, but their attachment to the service of God is now perfect, and their state is eternal. What comparison is there between a creature and the Creator, without the interposition of a Mediator? So far as they are creatures, had it not been for the benefit which they derived from Christ, they would have been liable to change and to sin, and consequently their happiness would not have been eternal. Who then will deny that both angels and men have been brought back to a fixed order by the grace of Christ? Men had been lost, and angels were not beyond the reach of danger. By gathering both into his own body, Christ hath united them to God the Father, and established actual harmony between heaven and earth.

Calvin: Eph 1:11 - Through whom also we have obtained an inheritance // Who worketh all things

11.Through whom also we have obtained an inheritance Hitherto he has spoken generally of all the elect; he now begins to take notice of separate classes. When he says, WE have obtained, he speaks of himself and of the Jews, or, perhaps more correctly, of all who were the first fruits of Christianity; and afterwards he comes to the Ephesians. It tended not a little to confirm the faith of the Ephesian converts, that he associated them with himself and the other believers, who might be said to be the first-born in the church. As if he had said, “The condition of all godly persons is the same with yours; for we who were first called by God owe our acceptance to his eternal election.” Thus, he shews, that, from first to last, all have obtained salvation by free grace, because they have been freely adopted according to eternal election.

Who worketh all things The circumlocution employed in describing the Supreme Being deserves attention. He speaks of Him as the sole agent, and as doing everything according to His own will, so as to leave nothing to be done by man. In no respect, therefore, are men admitted to share in this praise, as if they brought anything of their own. God looks at nothing out of himself to move him to elect them, for the counsel of his own will is the only and actual cause of their election. This may enable us to refute the error, or rather the madness, of those who, whenever they are unable to discover the reason of God’s works, exclaim loudly against his design.

Calvin: Eph 1:12 - That we should be to the praise of his glory

12.That we should be to the praise of his glory Here again he mentions the final cause of salvation; for we must eventually become illustrations of the glory of God, if we are nothing but vessels of his mercy. The word glory, by way of eminence, (κατ ᾿ ἐξοχὴν) denotes, in a peculiar manner, that which shines in the goodness of God; for there is nothing that is more peculiarly his own, or in which he desires more to be glorified, than goodness.

Calvin: Eph 1:13 - In whom ye also // In whom also, after that ye believed // With that Holy Spirit of promise

13.In whom ye also He associates the Ephesians with himself, and with the rest of those who were the first fruits; for he says that they, in like manner, trusted in Christ. His object is, to shew that both had the same faith; and therefore we must supply the word trusted from the twelfth verse. He afterwards states that they were brought to that hope by the preaching of the gospel.

Two epithets are here applied to the gospel, — the word of truth, and the gospel of your salvation. Both deserve our careful attention. Nothing is more earnestly attempted by Satan than to lead us either to doubt or to despise the gospel. Paul therefore furnishes us with two shields, by which we may repel both temptations. In opposition to every doubt, let us learn to bring forward this testimony, that the gospel is not only certain truth, which cannot deceive, but is, by way of eminence, (κατ ᾿ ἐξοχὴν,) the word of truth, as if, strictly speaking, there were no truth but itself. If the temptation be to contempt or dislike of the gospel, let us remember that its power and efficacy have been manifested in bringing to us salvation. The apostle had formerly declared that

“it is the power of God to salvation to every one that believeth,” (Rom 1:16;)

but here he expresses more, for he reminds the Ephesians that, having been made partakers of salvation, they had learned this by their own experience. Unhappy they who weary themselves, as the world generally does, in wandering through many winding paths, neglecting the gospel, and pleasing themselves with wild romances, —

“ever learning and never able to come to the knowledge of the truth,”
(2Ti 3:7)

or to find life! But happy they who have embraced the gospel, and whose attachment to it is steadfast; for this, beyond all doubt, is truth and life.

In whom also, after that ye believed Having maintained that the gospel is certain, he now comes to the proof. And what higher surety can be found than the Holy Spirit? “Having denominated the gospel the word of truth, I will not prove it by the authority of men; for you have the testimony of the Spirit of God himself, who seals the truth of it in your hearts.” This elegant comparison is taken from Seals, which among men have the effect of removing doubt. Seals give validity both to charters and to testaments; anciently, they were the principal means by which the writer of a letter could be known; and, in short, a seal distinguishes what is true and certain, from what is false and spurious. This office the apostle ascribes to the Holy Spirit, not only here, but in another part of this Epistle, (Eph 4:30,) and in the Second Epistle to the Corinthians, (2Co 1:22.) Our minds never become so firmly established in the truth of God as to resist all the temptations of Satan, until we have been confirmed in it by the Holy Spirit. The true conviction which believers have of the word of God, of their own salvation, and of religion in general, does not spring from the judgment of the flesh, or from human and philosophical arguments, but from the sealing of the Spirit, who imparts to their consciences such certainty as to remove all doubt. The foundation of faith would be frail and unsteady, if it rested on human wisdom; and therefore, as preaching is the instrument of faith, so the Holy Spirit makes preaching efficacious.

But is it not the faith itself which is here said to be sealed by the Holy Spirit? If so, faith goes before the sealing. I answer, there are two operations of the Spirit in faith, corresponding to the two parts of which faith consists, as it enlightens, and as it establishes the mind. The commencement of faith is knowledge: the completion of it is a firm and steady conviction, which admits of no opposing doubt. Both, I have said, are the work of the Spirit. No wonder, then, if Paul should declare that the Ephesians, who received by faith the truth of the gospel, were confirmed in that faith by the seal of the Holy Spirit.

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

Calvin: Eph 1:14 - Which is the earnest // To the praise of his glory

14.Which is the earnest ¹¹⁵ of our inheritance. This phrase is twice used by Paul in another Epistle. (2Co 1:22.) The metaphor is taken from bargains, in which, when a pledge has been given and accepted, the whole is confirmed, and no room is left for a change of mind. Thus, when we have received the Spirit of God, his promises are confirmed to us, and no dread is felt that they will be revoked. In themselves, indeed, the promises of God are not weak; but, until we are supported by the testimony of the Spirit, we never rest upon them with unshaken confidence. The Spirit, then, is the earnest of our inheritance of eternal life, until the redemption, that is, until the day of complete redemption is arrived. So long as we are in this world, our warfare is sustained by hope, and therefore this earnest is necessary; but when the possession itself shall have been obtained, the necessity and use of the earnest will then cease.

The significance of a pledge lasts no longer than till both parties have fulfilled the bargain; and, accordingly, he afterwards adds, ye are sealed to the day of redemption, (Eph 4:30,) which means the day of judgment. Though we are now redeemed by the blood of Christ, the fruit of that redemption does not yet appear; for “every creature groaneth, desiring to be delivered from the bondage of corruption. And not only they, but ourselves also, who have the first-fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body;” for we have not yet obtained it, but by hope. (Rom 8:21.) But we shall obtain it in reality, when Christ shall appear to judgment. Such is the meaning of the word redemption in the passage now quoted from the Epistle to the Romans, and in a saying of our Lord,

“Look up, and lift up your heads, for your redemption draweth nigh.”
(Luk 21:28.)

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

To the praise of his glory The word praise, as in the twelfth verse, Eph 1:12 signifies “making known.” ¹¹⁶ The glory of God may sometimes be concealed, or imperfectly exhibited. But in the Ephesians God had given proofs of his goodness, that his glory might be celebrated and openly proclaimed. Those persons, therefore, who slighted the calling of the Ephesians, might be charged with envying and slighting the glory of God.

The frequent mention of the glory of God ought not to be regarded as superfluous, for what is infinite cannot be too strongly expressed. This is particularly true in commendations of the Divine mercy, for which every godly person will always feel himself unable to find adequate language. He will be more ready to utter, than other men will be to hear, the expression of praise; for the eloquence both of men and angels, after being strained to the utmost, falls immeasurably below the vastness of this subject. We may likewise observe, that there is not a more effectual method of shutting the mouths of wicked men, than by shewing that our views tend to illustrate, and theirs to obscure, the glory of God.

Calvin: Eph 1:15 - Wherefore I also

15.Wherefore I also This thanksgiving was not simply an expression of his ardent love to the Ephesians. He congratulated them before God, that the opinion which he had formed respecting them was highly favorable. Observe here, that under faith and love Paul includes generally the whole excellence of Christian character. He uses the expression, faith in the Lord Jesus, ¹¹⁷ because Christ is the aim and object of faith. Love ought to embrace all men, but here the saints are particularly mentioned; because love, when properly regulated, begins with them, and is afterwards extended to all others. If our love must have a view to God, the nearer any man approaches to God, the stronger unquestionably must be his claims to our love.

Calvin: Eph 1:16 - Making mention of you

16.Making mention of you To thanksgiving, as his custom is, he adds prayer, in order to excite them to additional progress. It was necessary that the Ephesians should understand that they had entered upon the proper course. But it was equally necessary that they should not turn aside to any new scheme of doctrine, or become indifferent about proceeding farther; for nothing is more dangerous than to be satisfied with that measure of spiritual benefits which has been already obtained. Whatever, then, may be the height of our attainments, let them be always accompanied by the desire of something higher.

Calvin: Eph 1:17 - That the God of our Lord Jesus Christ // The God of our Lord Jesus Christ // The Father of glory // The Spirit of wisdom and revelation // In the knowledge of him

17.That the God of our Lord Jesus Christ But what does Paul wish for the Ephesians? The spirit of wisdom, and the eyes of their understanding being enlightened. And did they not possess these? Yes; but at the same time they needed increase, that, being endowed with a larger measure of the Spirit, and being more and more enlightened, they might more clearly and fully hold their present views. The knowledge of the godly is never so pure, but that some dimness or obscurity hangs over their spiritual vision. But let us examine the words in detail.

The God of our Lord Jesus Christ The Son of God became man in such a manner, that God was his God as well as ours.

“I ascend,” says he, “to my Father, and your Father; and to my God, and your God.” (Joh 20:17)

And the reason why he is our God, is, that he is the God of Christ, whose members we are. Let us remember, however, that this relates to his human nature; so that his subjection takes nothing away from his eternal godhead.

The Father of glory This title springs from the former; for God’s glory, as a Father, consists in subjecting his Son to our condition, that, through him, he might be our God. The Father of glory is a well-known Hebrew idiom for The glorious Father. There is a mode of pointing and reading this passage, which I do not disapprove, and which connects the two clauses in this manner: That God, the glorious Father of our Lord Jesus Christ, may give to you.

The Spirit of wisdom and revelation is here put, by a figure of speech, (metonymy,) for the grace which the Lord bestows upon us by his own Spirit. But let it be observed, that the gifts of the Spirit are not the gifts of nature. Till the Lord opens them, the eyes of our heart are blind. Till the Spirit has become our instructor, all that we know is folly and ignorance. Till the Spirit of God has made it known to us by a secret revelation, the knowledge of our Divine calling exceeds the capacity of our own minds.

In the knowledge of him This might also be read, In the knowledge of himself. Both renderings agree well with the context, for he that knows the Son knows also the Father; but I prefer the former as more natively suggested by the Greek pronoun, ἐν ἐπιγνώσει αὐτοῦ

Calvin: Eph 1:18 - The eyes of your understanding being enlightened. === The eyes of your heart is the rendering of the Vulgate, which is supported by some Greek manuscripts. The difference is immaterial, for the Hebrews frequently employ it to denote the rational powers of the soul, though more strictly, being the seat of the affections, it means the will or desire; but I have preferred the ordinary translation.

===And what the riches

18.The eyes of your understanding being enlightened. === The eyes of your heart is the rendering of the Vulgate, which is supported by some Greek manuscripts. The difference is immaterial, for the Hebrews frequently employ it to denote the rational powers of the soul, though more strictly, being the seat of the affections, it means the will or desire; but I have preferred the ordinary translation.

===And what the riches A comparison, suggested by its excellence, reminds us how unfit we are to receive this elevated knowledge; for the power of God is no small matter. This great power, he tells us, had been exerted, and in a very extraordinary manner, towards the Ephesians, who were thus laid under constant obligations to follow his calling. By thus extolling the grace of God toward themselves, he intended to check every tendency to despise or dislike the duties of the Christian life. But the splendid encomiums which he pronounces on faith convey to us also this instruction, that it is so admirable a work and gift of God, that no language can do justice to its excellence. Paul is not in the habit of throwing out hyperboles without discrimination; but when he comes to treat of a matter which lies so far beyond this world as faith does, he raises our minds to the admiration of heavenly power.

Calvin: Eph 1:19 - According to the working // According to the efficacy of the power of his strength

19.According to the working Some consider this clause as referring solely to the word believe, which comes immediately before it; but I rather view it as an additional statement, tending to heighten the greatness of the power, as a demonstration, or, if you prefer it, an instance and evidence of the efficacy of the power. The repetition of the word power, (δυνάμεως) has the appearance of being superfluous; but in the former case it is restricted to one class, — in the next, it has a general application. Paul, we find, never thinks that he can say enough in his descriptions of the Christian calling. And certainly the power of God is wonderfully displayed, when we are brought from death to life, and when, from being the children of hell, we become the children of God and heirs of eternal life.

Foolish men imagine that this language is absurdly hyperbolical; but godly persons, who are engaged in daily struggles with inward corruption, have no difficulty in perceiving that not a word is here used beyond what is perfectly just. As the importance of the subject cannot be too strongly expressed, so our unbelief and ingratitude led Paul to employ this glowing language. We never form adequate conceptions of the treasure revealed to us in the gospel; or, if we do, we cannot persuade ourselves that it is possible for us to do so, because we perceive nothing in us that corresponds to it, but everything the reverse. Paul’s object, therefore, was not only to impress the Ephesians with a deep sense of the value of Divine grace, but also to give them exalted views of the glory of Christ’s kingdom. That they might not be cast down by a view of their own unworthiness, he exhorts them to consider the power of God; as if he had said, that their regeneration was no ordinary work of God, but was an astonishing exhibition of his power.

According to the efficacy of the power of his strength There are three words here, on which we may make a passing remark. We may view strength as the root, — power as the tree, — and efficacy as the fruit, or the stretching out of the Divine arm which terminates in action.

Calvin: Eph 1:20 - Which he wrought in Christ // And set him at his own right hand

20.Which he wrought in Christ The Greek verb isἐνέργησεν, from which ἐνέργεια is derived. It might run thus, According to the efficacy which he effected. But the translation which I have given conveys the same meaning, and is less harsh.

With the greatest propriety does he enjoin us to contemplate this power in Christ; for in us it is hitherto concealed. “My strength,” says he, “is made perfect in weakness.” (2Co 12:9.) In what do we excel the children of the world but in this, that our condition appears to be somewhat worse than theirs? Though sin does not reign, it continues to dwell in us, and death is still strong. Our blessedness, which lies in hope, is not perceived by the world. The power of the Spirit is a thing unknown to flesh and blood. A thousand distresses, to which we are daily liable, render us more despised than other men.

Christ alone, therefore, is the mirror in which we can contemplate that which the weakness of the cross hinders from being clearly seen in ourselves. When our minds rise to a confident anticipation of righteousness, salvation, and glory, let us learn to turn them to Christ. We still lie under the power of death; but he, raised from the dead by heavenly power, has the dominion of life. We labor under the bondage of sin, and, surrounded by endless vexations, are engaged in a hard warfare, (1Ti 1:18;) but he, sitting at the right hand of the Father, exercises the highest government in heaven and earth, and triumphs gloriously over the enemies whom he has subdued and vanquished. We lie here mean and despised; but to him has been “given a name” (Phi 2:9,) which angels and men regard with reverence, and devils and wicked men with dread. We are pressed down here by the scantiness of all our comforts: but he has been appointed by the Father to be the sole dispenser of all blessings. For these reasons, we shall find our advantage in directing our views to Christ, that in him, as in a mirror, we may see the glorious treasures of Divine grace, and the unmeasurable greatness of that power, which has not yet been manifested in ourselves.

And set him at his own right hand This passage shews plainly, if any one does, what is meant by the right hand of God. It does not mean any particular place, but the power which the Father has bestowed on Christ, that he may administer in his name the government of heaven and earth. It is idle, therefore, to inquire why Stephen saw him standing, (Act 7:55,) while Paul describes him as sitting at God’s right hand. The expression does not refer to any bodily posture, but denotes the highest royal power with which Christ has been invested. This is intimated by what immediately follows, far above all principality and power: for the whole of this description is added for the purpose of explaining what is meant by the right hand.

God the Father is said to have raised Christ to “his right hand,” because he has made him to share in his government, because by him he exerts all his power; the metaphor being borrowed from earthly princes, who confer the honor of sitting along with themselves on those whom they have clothed with the highest authority. As the right hand of God fills heaven and earth, it follows that the kingdom and power of Christ are equally extensive. It is in vain, therefore, to attempt to prove that, because Christ sitteth at the right hand of God, he dwells in heaven alone. His human nature, it is true, resides in heaven, and not in earth; but that argument is foreign to the purpose. The expression which follows, in heavenly places, does not at all imply that the right hand of God is confined to heaven, but directs us to contemplate the heavenly glory amidst which our Lord Jesus dwells, the blessed immortality which he enjoys, and the dominion over angels to which he has been exalted.

Calvin: Eph 1:21 - Far above all principality, and power, and might, and dominion

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

But why did he not simply call them Angels? I answer, it was to convey exalted views of the glory of Christ that Paul employed those lofty titles. As if he had said, “There is nothing so elevated or excellent, by whatever name it may be named, that is not subject to the majesty of Christ.” There was an ancient superstition, prevalent both among Jews and Gentiles, falsely attributing to angels many things, in order to draw away their minds from God himself, and from the true Mediator. Paul constantly labors to prevent this imaginary lustre of angels from dazzling the eyes of men, or obscuring the brightness of Christ; and yet his utmost exertions could not prevent “the wiles of the devil”(Eph 6:11) from succeeding in this matter. Thus we see how the world, through a superstitious dread of angels, departed from Christ. It was indeed the unavoidable consequence of the false opinions entertained respecting angels, that the pure knowledge of Christ disappeared.

===Above every name that is named. === Name is here taken for largeness, or excellence; and to be named means to enjoy celebrity and praise. The age that is to come is expressly mentioned, to point out that the exalted rank of Christ is not temporal, but eternal; and that it is not limited to this world, but shines illustriously in the kingdom of God. For this reason, too, Isaiah calls him, (Isa 9:6,) The Father of the future age. In short, the glories of men and angels are made to hold an inferior place, that the glory of Christ, unequalled and unapproached, may shine above them all.

Calvin: Eph 1:22 - And gave him to be the head

22.And gave him to be the head He was made the head of the Church, on the condition that he should have the administration of all things. The apostle shews that it was not a mere honorary title, but was accompanied by the entire command and government of the universe. The metaphor of a head denotes the highest authority. I am unwilling to dispute about a name, but we are driven to it by the base conduct of those who flatter the Romish idol. Since Christ alone is called “the head,” all others, whether angels or men, must rank as members; so that he who holds the highest place among his fellows is still one of the members of the same body. And yet they are not ashamed to make an open avowal that the Church will beἀκέφαλον, without a head, if it has not another head on earth besides Christ. So small is the respect which they pay to Christ, that, if he obtain undivided that honor which his Father has bestowed upon him, the Church is supposed to be disfigured. This is the basest sacrilege. But let us listen to the Apostle, who declares that the Church is His body, and, consequently, that those who refuse to submit to Him are unworthy of its communion; for on Him alone the unity of the Church depends.

Calvin: Eph 1:23 - The fullness of him that filleth all in all // That filleth all in all

23.The fullness of him that filleth all in all This is the highest honor of the Church, that, until He is united to us, the Son of God reckons himself in some measure imperfect. What consolation is it for us to learn, that, not until we are along with him, does he possess all his parts, or wish to be regarded as complete! Hence, in the First Epistle to the Corinthians, [1Co 12:12 ] when the apostle discusses largely the metaphor of a human body, he includes under the single name of Christ the whole Church.

That filleth all in all This is added to guard against the supposition that any real defect would exist in Christ, if he were separated from us. His wish to be filled, and, in some respects, made perfect in us, arises from no want or necessity; for all that is good in ourselves, or in any of the creatures, is the gift of his hand; and his goodness appears the more remarkably in raising us out of nothing, that he, in like manner, may dwell and live in us. There is no impropriety in limiting the word all to its application to this passage; for, though all things are regulated by the will and power of Christ, yet the subject of which Paul particularly speaks is the spiritual government of the Church. There is nothing, indeed, to hinder us from viewing it as referring to the universal government of the world; but to limit it to the case in hand is the more probable interpretation.

Defender: Eph 1:10 - dispensation

For a discussion of "dispensation," see note on Eph 3:2.

Defender: Eph 1:10 - he

Here, "He" refers to the Father, as in Eph 1:6. The Father's work of predestination is expounded in Eph 1:1-6, the Son's work of redemption in Eph 1:7-12, and the Spirit's work of sealing in Eph 1:13 and Eph 1:14. This passage (Eph 1:3-14) is the longest sentence in the Bible.

Defender: Eph 1:10 - in Christ

Christ is both Creator and Consummator of all things (Col 1:16-20)."

Defender: Eph 1:11 - predestinated

On predestination, see Rom 8:29, Rom 8:30, note; and Eph 1:5, note. Note the important assertion here that God did not base our predestination on His ability to foresee our decision to accept Christ, but simply according to "the counsel of his own will." In fact, He works all things - even evil things - according to His own will. If it were otherwise, He would not be omnipotent. The fact that He allows evil, when He could prevent it if He so chose, and the fact that He allows Satan and wicked men to perform and instigate evil actions, knowing when He created them that they would do this, yet creating them anyway, can only lead to the conclusion that God is the ultimate cause (though not the immediate cause) of evil, as well as good. This conclusion would seem to compromise His perfect holiness, but any other conclusion would lead to the still more unthinkable denial of His omnipotence and thus deny that God is really God! We can partly harmonize this in our understanding by saying that God has allowed (or even caused, if we press our semantics) evil for a finite time in order to produce a greater good in eternity when all the ills of this present world will be long forgotten (Compare Rom 9:18-23). We cannot fully comprehend or reconcile such matters in our finite minds, so we must simply rest our hearts in the truth that whatever the Creator does is right, by definition, since He has created us as well as the very concept of right and wrong (Act 15:18)."

Defender: Eph 1:13 - sealed

The sealing ministry of the Spirit, serving as an assurance (a down payment or earnest money) of our ultimate complete redemption when Christ comes again (Eph 1:14), is also mentioned in 2Co 1:22 and Eph 4:30. This sealing is evidenced experientially by His indwelling witness and guidance (Rom 8:16, Rom 8:23)."

Defender: Eph 1:18 - enlightened

The spiritual eyes of the natural man have been blinded by Satan, the god of this world (2Co 4:4), and the saving gospel of Christ is beyond his comprehension. In answer to prayer, (Eph 1:16), the Holy Spirit - the Spirit of wisdom and revelation, whose ministry is to convict unbelievers "of sin, and of righteousness, and of judgment" (Joh 16:8) - may bring light to his spiritual eyes, and an understanding faith in Christ. The same Spirit will then continue to enlighten his understanding through the Word."

Defender: Eph 1:21 - not only in this world

When Christ defeated sin and death and arose from the dead, He ascended far above all heavens (Eph 4:10), including the dwelling of the angelic hosts and their stellar habitations. The risen, glorified Lord Jesus is now King of all creation (Mat 28:18; Phi 2:9-11), and will be so forever."

Defender: Eph 1:23 - his body

The theme of the church as the body of Christ whose members are composed of both Jews and Gentiles is prominent in Eph 2:15, Eph 2:16; Eph 4:4, Eph 4:12-16 (1 Corinthians 12:12-31; Rom 12:4, Rom 12:5; Col 1:24).

Defender: Eph 1:23 - fulness of him

This is an amazing concept, that somehow we, the members of His body, can contribute to the "fulness" of the great King who, by virtue of His work of creating, saving and reconciling all things (Col 1:16-20) already "fills all things" (Eph 4:10; Eph 3:19; Eph 4:13; Col 2:9, Col 2:10)."

TSK: Eph 1:10 - in the // he // heaven

in the : Isa 2:2-4; Dan 2:44, Dan 9:24-27; Amo 9:11; Mic 4:1, Mic 4:2; Mal 3:1; 1Co 10:11; Gal 4:4; Heb 1:2, Heb 9:10, Heb 11:40; 1Pe 1:20

he : Eph 1:22, Eph 2:15, Eph 3:15; Gen 49:10; Mat 25:32; 1Co 3:22, 1Co 3:23, 1Co 11:3; Phi 2:9, Phi 2:10; Col 1:20, Col 3:11; Heb 12:22-24; Rev 5:9, Rev 7:4-12, Rev 19:4-6

heaven : Gr. the heavens

TSK: Eph 1:11 - we // being // according // the purpose // the counsel

we : Eph 1:14; Psa 37:18; Act 20:32, Act 26:18; Rom 8:17; Gal 3:18; Col 1:12, Col 3:24; Tit 3:7; Jam 2:5; 1Pe 1:4, 1Pe 3:9

being : Eph 1:5

according : Isa 46:10,Isa 46:11

the purpose : Eph 1:9

the counsel : Eph 1:8; Job 12:13; Pro 8:14; Isa 5:19, Isa 28:29, Isa 40:13, Isa 40:14; Jer 23:18, Jer 32:19; Zec 6:13; Act 2:23, Act 4:28, Act 20:27; Rom 11:34; Heb 6:17

TSK: Eph 1:12 - be // who // trusted

be : Eph 1:6, Eph 1:14, Eph 2:7, Eph 3:21; 2Th 2:13

who : Eph 1:13; Psa 2:12, Psa 146:3-5; Isa 11:10, Isa 12:2, Isa 32:1, Isa 32:2, Isa 42:1-4, Isa 45:23, Isa 45:25; Jer 17:5-7, Jer 23:6; Mat 12:18-21; Joh 14:1; Rom 15:12, Rom 15:13; 2Ti 1:12; Jam 1:18; 1Pe 1:21

trusted : or, hoped

TSK: Eph 1:13 - ye also // after that ye heard // the word // the gospel // ye were // holy

ye also : Eph 2:11, Eph 2:12; Col 1:21-23; 1Pe 2:10

after that ye heard : Eph 4:21; Joh 1:17; Rom 6:17, Rom 10:14-17; Col 1:4-6, Col 1:23; 1Th 2:13

the word : Psa 119:43; 2Co 6:7; 2Ti 2:15; Jam 1:18

the gospel : Mar 16:15, Mar 16:16; Act 13:26; Rom 1:16; 2Ti 3:15; Tit 2:11; Heb 2:3

ye were : Eph 4:30; Joh 6:27; Rom 4:11; 2Co 1:22; 2Ti 2:19; Rev 7:2

holy : Joe 2:28; Luk 11:13, Luk 24:49; Joh 14:16, Joh 14:17, Joh 14:26, Joh 15:26, Joh 16:7-15; Act 1:4; Act 2:16-22, Act 2:33; Gal 3:14

TSK: Eph 1:14 - the earnest // the redemption // unto

the earnest : Rom 8:15-17, Rom 8:23; 2Co 1:22, 2Co 5:5; Gal 4:6

the redemption : Eph 4:30; Lev 25:24-34; Psa 74:2, Psa 78:54; Jer 32:7, Jer 32:8; Luk 21:28; Act 20:28; Rom 8:23; 1Pe 2:9 *marg.

unto : Eph 1:6, Eph 1:12

TSK: Eph 1:15 - after // faith // love

after : Col 1:3, Col 1:4; Phm 1:5

faith : Gal 5:6; 1Th 1:3; 2Th 1:3; 1Ti 1:5, 1Ti 1:14

love : Psa 16:3; Col 1:4; 1Th 4:9; Heb 6:10; 1Pe 1:22; 1Jo 3:17, 1Jo 4:21

TSK: Eph 1:16 - Cease // making

Cease : Rom 1:8, Rom 1:9; 1Sa 7:8, 1Sa 12:23; Phi 1:3, Phi 1:4; Col 1:3; 1Th 5:17; 2Th 1:3

making : Gen 40:14; Isa 62:6; 1Th 1:2

TSK: Eph 1:17 - the God // the Father // the spirit // revelation // in the knowledge

the God : Eph 1:3; Joh 20:17

the Father : 1Ch 29:11; Psa 24:7, Psa 24:10, Psa 29:3; Jer 2:11; Mat 6:13; Luk 2:14; Act 7:2; 1Co 2:8; Jam 2:1; Rev 7:12

the spirit : Gen 41:38, Gen 41:39; Isa 11:2; Dan 5:11; Luk 12:12, Luk 21:15; Joh 14:17, Joh 14:26; Act 6:10; 1Co 12:8, 1Co 14:6; Col 1:9, Col 2:3; Jam 3:17, Jam 3:18

revelation : Eph 3:5; Dan 2:28-30, Dan 10:1; Mat 11:25, Mat 16:17; 1Co 2:10; 2Co 12:1

in the knowledge : or, for the acknowledgment, Eph 3:18, Eph 3:19; Pro 2:5; Jer 9:24, Jer 24:7, Jer 31:34; Mat 11:27; Joh 8:54, Joh 8:55, Joh 16:3; Joh 17:3, Joh 17:25, Joh 17:26; Rom 1:28; Col 1:10, Col 2:2; 2Ti 2:25; Tit 1:1; 2Pe 1:3; 2Pe 3:18; 1Jo 2:3, 1Jo 2:4

TSK: Eph 1:18 - eyes // is // his calling // the riches

eyes : Eph 5:8; Psa 119:18; Isa 6:10, Isa 29:10,Isa 29:18, Isa 32:3, Isa 42:7; Mat 13:15; Luk 24:45; Act 16:14, Act 26:18; 2Co 4:4, 2Co 4:6; Heb 10:32

is : Eph 2:12, Eph 4:4; Rom 5:4, Rom 5:5, Rom 8:24, Rom 8:25; Gal 5:5; Col 1:5, Col 1:23; 1Th 5:8; 2Th 2:16; Tit 2:13, Tit 3:7; 1Pe 1:3; 1Jo 3:1-3

his calling : Eph 4:1; Rom 8:28-30; Phi 3:14; Col 3:15; 1Th 2:12; 2Th 1:11; 1Ti 6:12; 1Pe 3:9, 1Pe 5:10

the riches : Eph 1:7, Eph 1:11, Eph 3:8, Eph 3:16

TSK: Eph 1:19 - exceeding // his mighty

exceeding : Eph 2:10, Eph 3:7, Eph 3:20; Psa 110:2, Psa 110:3; Isa 53:1; Joh 3:6; Act 26:18; Rom 1:16; 2Co 4:7, 2Co 5:17; Phi 2:13; Col 1:29, Col 2:12; 1Th 1:5; 2Th 1:11; Jam 1:18

his mighty : Gr. the might of his

TSK: Eph 1:20 - he wrought // when // and set // heavenly

he wrought : Eph 2:5, Eph 2:6; Rom 6:5-11; Phi 3:10; 1Pe 1:3

when : Psa 16:9-11; Joh 10:18, Joh 10:30; Act 2:24-33, Act 4:10, Act 10:40, Act 26:8; Rom 1:4; Heb 13:20

and set : Eph 4:8-10; Psa 110:1; Mat 22:43-45, Mat 26:64, Mat 28:18; Mar 14:62, Mar 16:19; Joh 17:1-5; Act 2:34-36, Act 5:31, Act 7:55, Act 7:56; Rom 8:34; Col 3:1; Heb 1:3, Heb 2:9; Heb 10:12; Rev 1:17, Rev 5:11-14

heavenly : Eph 1:3

TSK: Eph 1:21 - above // principality // every // in that

above : Phi 2:9, Phi 2:10; Col 2:10; Heb 1:4

principality : Eph 3:10, Eph 6:12; Dan 7:27; Rom 8:38, Rom 8:39; Col 1:15, Col 1:16, Col 2:15; Heb 4:14; 1Pe 3:22

every : Mat 28:19; Act 4:12; Phi 2:9-11; Rev 19:12, Rev 19:13

in that : Mat 25:31-36, Mat 28:18; Joh 5:25-29; Heb 2:5; Rev 20:10-15

TSK: Eph 1:22 - put // gave // to the

put : Gen 3:15; Psa 8:6-8, Psa 91:13; 1Co 15:25-27; Heb 2:8

gave : Eph 4:15, Eph 4:16; 1Co 11:3; Col 1:8, Col 2:10,Col 2:19

to the : Eph 3:21; Mat 16:18; Act 20:28; 1Ti 3:15; Heb 12:22-24

TSK: Eph 1:23 - his // fulness

his : Eph 2:16, Eph 4:4, Eph 4:12, Eph 5:23-32; Rom 13:5; 1Cor. 12:12-27; Col 1:18, Col 1:24, Col 3:15

fulness : Eph 3:19, Eph 4:10; Joh 1:16; 1Co 12:6, 1Co 15:28; Col 1:19, Col 2:9, Col 2:10, Col 3:11

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Eph 1:10 - The fulness of times // Gather together in one // All things // In Christ // Which are in heaven // Which are on earth

Some copies join the last clause of the former verse with this, leaving out the relative which, and concluding the sentence at good pleasure, and then read: He purposed in himself, that in the dispensation, & c.; but most read it as our translators have rendered it, only some understand an explicative particle, to wit, in the beginning of this verse, to wit, that in the dispensation, &c.; but either way the scope of the words is the same, viz. to give the sum of that mystery of God’ s will, mentioned before.

In the dispensation; in that administration or distribution of the good things of God’ s house; which he had determined should be in the fulness of time. It is a metaphor taken from a steward, who distributes and dispenseth according to his master’ s order to those that are in the house, Luk 12:42 . The church is the house of God, God himself the Master of the family, Christ the Steward that governs the house; those spiritual blessings, mentioned Eph 1:3 , are the good things he gives out. These treasures of God’ s grace had been opened but to a few, and dispensed sparingly under the Old Testament, the more full communication of them being reserved till the fulness of times, when they were to be dispensed by Christ.

The fulness of times the time appointed of the Father for the appearance of Christ in the flesh, (according to former promises), the promulgation of the gospel, and thereby the gathering together in one all things in Christ. It is spoken in opposition to the times and ages before Christ’ s coming, which God would have run out till the set time came which he had pitched upon, and believers expected: see Gal 4:2,4 .

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

All things all intellectual beings, or all persons, as Gal 3:22 .

In Christ as their Head, under which they might be united to God, and to each other.

Which are in heaven either saints departed, who have already obtained salvation by Christ, or rather the holy angels, that still keep their first station.

Which are on earth the elect of God among men here upon earth in their several generations. The meaning of the whole seems to be, that whereas the order and harmony of God’ s principal workmanship, intellectual creatures, angels and men, had been disturbed and broken by the entering of sin into the world; all mankind, and many of the angels, having apostatized from him, and the remnant of them being in their own nature labile and mutable; God would, in his appointed time, give Christ (the Heir of all things) the honour of being the repairer of this breach, by gathering together again the disjointed members of his creation in and under Christ as their Head and Governor, confirming the good angels in their good estate, and recovering his elect among men from their apostate condition. Though it be true, that not only believers under the Old Testament were saved, but the elect angels confirmed before Christ’ s coming, yet both the one and the other was with a respect to Christ as their Head, and the foundation of their union with God; and out of whom, as the one, being lost, could not have been restored, so the fall of the other could not have been prevented, nor their happiness secured.

Poole: Eph 1:11 - In whom we // Have obtained an inheritance // Being predestinated // Who worketh all things // after the counsel of his own will

In whom we we apostles and others elect of the Jewish nation, we who first trusted in Christ, Eph 1:12 .

Have obtained an inheritance are called, or brought into the participation of an inheritance, or have a right given us to it as by lot: in allusion to the twelve tribes having, in the division of the land of Canaan, their inheritances assigned them by lot. He shows that they did not first seek it, much less deserve it, but God cast it upon them: their lot fell in the heavenly inheritance, when others did not.

Being predestinated this, as well as the forementioned privileges, was designed to us by eternal predestination, and though it be free, and without our procuring, yet in respect of God it is not casual, but of his ordering.

Who worketh all things powerfully and effectually,

after the counsel of his own will i.e. that infinite wisdom of God, which is always in conjunction with his will, whereby he acts wisely as well as freely, and though not by deliberation, which falls beneath his infinite perfection, yet with his greatest reason and judgment.

Poole: Eph 1:12 - That we should be to the praise of his glory // Who first trusted in Christ

That we should be to the praise of his glory either:

1. Passively, that the excellency and greatness of God’ s wisdom, power, grace, mercy, &c. might be shown forth in us by our being predestinated, called, sanctified, saved: or rather:

2. Actively, that we, by the holiness, obedience, and fruitfulness of our conversations, suitable to such privileges, might manifest and set forth the glory of him that vouchsafed them to us.

Who first trusted in Christ who were the fruits of the New Testament church, the gospel having been first preached to the apostles by Christ himself, and by them to the Jews, (their own nation), and having been first believed by them.

Poole: Eph 1:13 - In whom ye also // In whom ye also trusted // Ye // 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

In whom ye also here is a defect of the verb in the Greek, which may be supplied either from Eph 1:11 , which seems to be the principal verb in the sentence, and then it must be read: In whom ye also have obtained an inheritance; or from Eph 1:12 , trusted, which is the nearest verb; so our translation:

In whom ye also trusted but neither way makes any difference in the scope of the words.

Ye ye Ephesians and other Gentiles.

The word of truth the gospel, so called, either:

1. By a usual Hebraism, from the true word; or:

2. By way of eminency, as containing the most excellent and necessary of all truths, the doctrine of righteousness and life by Jesus Christ; or:

3. With respect to the law and its shadows, the truth and substance of which is held forth in the gospel.

The gospel of your salvation: both in respect of the matter contained in it, the doctrine of salvation, and in respect of its efficiency, as being the means whereby God works faith, and brings to salvation, Rom 1:12 Heb 2:3 .

In whom also after that ye believed ; in whom either is to be referred to believers; q.d. After ye believed in Christ: or to sealing; and then it shows by virtue of whom this benefit of sealing is bestowed, viz. by virtue of Christ.

Ye were sealed with that holy Spirit ye were secured and ascertained of your right to the inheritance; which we may understand to be done either by the Spirit’ s impressing upon the soul the image of God in the work of regeneration, or (because that cannot so well be understood to be after believing) rather by his testimony in men’ s own consciences afterward; whether immediate, by an overpowering light shining into the soul, and filling it with assurance of its interest in Christ and heaven; or mediate, enabling a man to discern that image of God in his soul, by which the Spirit bears witness to his interest in the inheritance, and assures him of it: see Eph 4:30 Rom 8:16 Gal 4:6 .

Of promise because the Spirit’ s coming was before promised, or because he verifies and confirms the promises in and to the hearts of believers.

Poole: Eph 1:14 - Which is the earnest of our inheritance // Until the redemption of the purchased possession // Unto the praise of his glory

Which is the earnest of our inheritance: the Spirit, given to and dwelling in believers by his gifts and graces, is the earnest or pledge whereby their inheritance is secured to them; as men are secured the payment of a promised sum, by a part given beforehand in earnest for the rest.

Until the redemption of the purchased possession either:

1. The redemption of the possession is put for the possessing of the redemption, (by an hypallage), viz. full and final redemption from sin, and death, and hell, and Satan; which redemption though perfectly wrought by Christ, is but in part applied in this life, and is to be fully enjoyed in the other: or rather:

2. (Though to the same sense), To the full and final redemption in the end of the world, of all God’ s people, who are here called his purchased possession: see the same word so taken, Act 20:28 1Pe 2:9 .

Unto the praise of his glory the final salvation and complete redemption of God’ s people, will be especially for the glory of God, 2Th 1:10 .

Poole: Eph 1:15 - After I heard // Of your faith in the Lord Jesus // And love unto all the saints

After I heard he was an eye-witness of their first believing, but here he speaks of their increase and constancy in the faith since, of which he had heard by others.

Of your faith in the Lord Jesus i.e. not barely a belief of Christ’ s excellencies, but a belief of his being their Saviour, their receiving and relying on him as such, and so a believing in him as the immediate object of their faith, and him by whom they believed in God, 1Pe 1:21 .

And love unto all the saints this is added to show the truth of their faith, which works by love.

Love to the saints is mentioned, as an evidence of their love to God; and to all the saints to show the sincerity of that love, in its not being partial, but respecting all saints, and therefore saints as saints.

Poole: Eph 1:16 - Cease not to give thanks for you // Making mention of you in my prayers

Cease not to give thanks for you for your faith and love, and all the spiritual blessings God hath bestowed upon you.

Making mention of you in my prayers I not only acknowledge what ye have received, but pray that what is yet lacking in you may be made up.

Poole: Eph 1:17 - That the God of our Lord Jesus Christ // The Father of glory // May give unto you the spirit of wisdom // And revelation // In the knowledge // Of him

That the God of our Lord Jesus Christ he is the God of Christ not according to Christ’ s Divine nature, but his human, and as Mediator, in which respect he was subject to the Father.

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

May give unto you the spirit of wisdom a greater measure (for some they already had) of faith, as Eph 1:8 , where it is called wisdomor of the knowledge of the things of God, whereof the Spirit is the Author. God is said to give or send the Spirit, where the Spirit works effectually; and, so to give the Spirit of wisdom, where the Spirit effectually works that wisdom.

And revelation: by revelation he means not extraordinary, such as the prophets had, but ordinary, such as was common to believers, and expresseth the manner of the Spirit’ s working this wisdom, that he doth it by removing the covering or veil of natural ignorance, Psa 119:18 Luk 24:45shining into the mind, and making it see what before it saw not; sometimes new objects, sometimes new excellencies in objects before known. Thus the Spirit works not only in the beginning of faith and spiritual knowledge, but in its further progress he lets in new light into the mind, and removes some remaining degree of natural darkness.

In the knowledge or acknowledgment, which may imply an ownng, approving, and embracing things before known.

Of him i.e. God or Christ, or God in Christ: and so either he declares here wherein the wisdom he mentioned consists, viz. the knowledge of God and Christ, in whom are hid all the treasures of wisdom and knowledge: or rather, the end of that wisdom and revelation, viz. the acknowledgment of God or Christ, when we so know him, as to own him as ours, to embrace, and love, and wholly subject ourselves to him, Col 1:9,10 .

Poole: Eph 1:18 - The eyes of your understanding being enlightened // That ye may know what is the hope of his calling // And what the riches of the glory // Of his // Inheritance // In the saints

The eyes of your understanding being enlightened viz. by that

spirit of revelation: and so this clause explains the former. What the eye is to the body, that the understanding is to the soul. He prays for a further degree of illumination for them.

That ye may know what is the hope of his calling either:

1. The object of hope, the thing hoped for, as Col 1:5 Gal 5:5 ; and then the meaning is, what it is to the hope of which God hath called you by the gospel. Or:

2. The grace of hope: q.d. That ye may know how great, and sure, and well grounded that hope is, which by the gospel is wrought in you.

And what the riches of the glory the glorious riches, or the abundant glory; riches of glory, and riches of grace, Eph 1:7 , and riches of glory, Rom 6:23 .

Of his because he is the Father of it: he gives this glory as the Father of glory. As men give inheritances suitable to their estates, so God, as the God of glory, and Father of glory, gives a glorious inheritance.

Inheritance heaven, called an inheritance both in respect of believers’ title to it by virtue of their adoption, being heirs of God; and in respect of the perpetuity of their enjoying it, on which account it is called an eternal inheritance, Heb 9:15 .

In the saints or, among the saints, those, namely, that are perfect, who alone are possessed of the inheritance, which saints on earth have only in hope.

Poole: Eph 1:19 - And what is the exceeding greatness of his power to usward who believe // According to the working of his mighty power // who believe according to the working of his mighty power

And what is the exceeding greatness of his power to usward who believe he means that power of God which is put forth in the whole of our salvation, from first to last: not that absolute power whereby he can do whatsoever is possible to be done; but his ordinate power, or power joined with his will, whereby not only he will work in raising us up at last, and finally saving us, but hath wrought in begetting faith in us, and doth work in still preserving that faith, 1Pe 1:5and carrying us on in the way of salvation. And this he speaks for the encouragement of the Ephesians, that they should not fear falling short of the riches of the glory of the inheritance mentioned, seeing God, who hath by his power brought them to Christ, is able likewise by the same power to bring them to glory.

According to the working of his mighty power: some point the words after us-ward, and read them,

who believe according to the working of his mighty power & c.; and then the meaning must be, that the working faith in believers, is an instance of his mighty power; he hath shown his power in working faith, and therefore will show it in the remainder of salvation which is to follow. But our translation favours the former sense, and then, as in the preceding clause he shows the greatness of God’ s power, so in this latter the efficacy of it in its actual operation, particularly the raising up Christ from the dead.

Poole: Eph 1:20 - Which he wrought in Christ, when he raised him from the dead // And set him at his own right hand // In the heavenly places

Which he wrought in Christ, when he raised him from the dead i.e. the power God exerciseth toward believers is such as that was whereby he raised up Christ from the dead.

And set him at his own right hand hath invested him with the greatest honour, dignity, and power, as princes set the next in honour and authority to themselves at their right hands: see Mat 20:21 .

In the heavenly places in the highest heaven, called the third heaven, 2Co 12:2 , and paradise, 2Co 12:4 .

Poole: Eph 1:21 - Principality, and power, and might, and dominion // And every name that is named // Every name // Not only in this world, but also in that which is to come

Principality, and power, and might, and dominion: these terms are sometimes applied to magistrates and men in authority here in the world, Tit 3:1 Jud 1:8 sometimes to angels; to good ones, Col 1:16 ; to evil ones, Eph 6:12 Col 2:15 ; though with allusion to powers in the world, or because by them God puts forth and exerciseth his power and dominion. By these, then, the apostle understands good angels, as Eph 3:10 ; or, comprehensively, all sorts of powers, both visible and invisible, as Col 1:16 1Pe 3:22 .

And every name that is named lest any might think he had not named all above whom Christ is exalted, he adds this, to take all in.

Every name that is, every person, and every thing which hath a name; whatever hath any dignity or excellency.

Not only in this world, but also in that which is to come because, though it hath a being at present, yet it is future to us who are not yet possessed of it. Either this clause relates to Christ’ s sitting at his Father’ s right hand, and then it notes the perpetuity of his reign, that his kingdom is an everlasting kingdom, Luk 1:33 ; or rather, to the words immediately going before: q.d. If there be any name, any dignity, or excellency, not known in this life, and which shall be known in the other; yet, be they what they may, Christ is above them all.

Poole: Eph 1:22 - All things // Hath put all things under his feet // Objection // Answer // And gave him // To be head // Over all things // To the church // things under his feet

All things either all his enemies, as Psa 110:1 , all except the church, which is said to be his body; or all things more generally, of which he spake before, angels and men; all are made subject to Christ, 1Pe 3:22 .

Hath put all things under his feet put them into a perfect and full subjection to him.

Objection. All things are not yet put under him.

Answer.

1. All things are so put under him that he can do with them what he please, break all his enemies in pieces when he will, though for many reasons he yet doth it not.

2. They are begun to be subjected to him, and by degrees shall be further subjected, till they be perfectly and absolutely subjected unto him, de facto, as already they are de jure.

And gave him appointed, or constituted, or made him.

To be head a mystical head; such a one not only as a king is to his subjects, to rule them externally by his laws, but such as a natural head is to the body, which it governs by way of influence, conveying spirits to it, and so causing and maintaining sense and motion in it, Eph 4:16 Col 2:19 .

Over all things either:

1. God hath chiefly, and above all before mentioned, given Christ to be the Head of the church; q.d. Though he be King and Lord of all, yet God hath made him the only proper Head to the church only; God hath set him above principalities and powers, but especially hath appointed him to be the Head of the church. Or:

2. Over all things may be meant, for the communication of all good things to the church, and performing all offices of a Head to her; a Head to the church, with a power over all things for her good.

To the church the catholic church, or whole collection of believers throughout the world, and in all ages of it.

things under his feet put them into a perfect and full subjection to him.

Objection. All things are not yet put under him.

Answer.

1. All things are so put under him that he can do with them what he please, break all his enemies in pieces when he will, though for many reasons he yet doth it not.

2. They are begun to be subjected to him, and by degrees shall be further subjected, till they be perfectly and absolutely subjected unto him, de facto, as already they are de jure.

And gave him appointed, or constituted, or made him.

To be head a mystical head; such a one not only as a king is to his subjects, to rule them externally by his laws, but such as a natural head is to the body, which it governs by way of influence, conveying spirits to it, and so causing and maintaining sense and motion in it, Eph 4:16 Col 2:19 .

Over all things either:

1. God hath chiefly, and above all before mentioned, given Christ to be the Head of the church; q.d. Though he be King and Lord of all, yet God hath made him the only proper Head to the church only; God hath set him above principalities and powers, but especially hath appointed him to be the Head of the church. Or:

2. Over all things may be meant, for the communication of all good things to the church, and performing all offices of a Head to her; a Head to the church, with a power over all things for her good.

To the church the catholic church, or whole collection of believers throughout the world, and in all ages of it.

Poole: Eph 1:23 - Which is his body // The fulness of him // That filleth all in all

Which is his body i.e. a mystical one, whereof every member is influenced by the Spirit of Christ the Head, as in the natural body the members are influenced by spirits derived from the natural head.

The fulness of him: the church is called the fulness of Christ, not personally, but relatively considered, and as Head of the church. The head is incomplete without the body; Christ in his relative capacity as a Head, would not be complete without his mystical body the church.

That filleth all in all: lest Christ should be thought to have any need of the church, because of her being said to be his fulness, it is added, that she herself is filled by Christ. Christ fills all his body, and all the members of it, with the gifts and graces of his Spirit, Eph 4:10 .

PBC: Eph 1:11

See PBtop: GOD IS SOVEREIGN

An inheritance is not obtained by purchase nor by labor. It is not a commercial transaction of one value for another. If we obtained it this way, we would be " to the praise of his glory." This same writer says that " The gift of God is eternal life," and Jesus had said before him, " I give unto them eternal life, and they shall never perish." That which we inherit from our estate from our parents comes to us freely, though it may have cost our parents much toil. The text says that it was in God that Paul and his fellow-saints obtained the inheritance, and this too, in " being predestinated," or named in the will. It was not according to any industry, or skill on their part, but according to God’s purpose that this inheritance came to them. This view does not flatter the pride of our nature, but when stripped of every ground of hope but the mercy of God, it becomes exceeding precious to us. God’s purpose cannot fail of accomplishment, for he will do all his pleasure. He says of those who obtain this inheritance according to his purpose, " They shall never perish, neither shall any pluck them out of my hand."

Eld. James Oliphant

PBC: Eph 1:13 - sealed with that Holy Spirit of promise

" sealed with that Holy Spirit of promise"

The inner man is born of the Spirit of God and bears that mark within. 1Jo 3:9. That soul has the seal and earnest of the inheritance to come and longs and reaches for it here, though bound by the flesh. That hope, (assured knowledge based on fact -my definition), is what delivers us in this life in following the movings of the Spirit and truth of the word. We are indeed saved by His life, not in the hereafter only, but now! That inner man is waiting for the adoption to be complete in body, soul, and spirit. That is the redemption of the body. The inner is born in spirit of the family of God, the flesh of the family of Adam has been paid for by the blood of Christ and legally purchased for a certain purpose, it will be changed, the mortal will put on immortality, the corrupt will put on incorruption, death will be swallowed up in victory! The firstfruits of that is planted within us, the harvest is promised. The firstborn, elder brother, of this sits in the seat of power, Jesus Christ. Verily God-Verily Man. He rules over the proceedings of the covenant being finished. It shall be done. Ro 8:28-30.

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See WebbSr: TRUSTING IN CHRIST

See WebbSr: SEALED WITH THE HOLY SPIRIT OF PROMISE

Eph 1:12-13 " That we should be to the praise of his glory who first trusted in Christ. In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation, in whom after that ye believed, ye were sealed with that Holy Spirit of promise."

James in his writing to the " twelve tribes" scattered abroad says that they should be a kind of first fruit of his creatures, and Jeremiah, calls Israel the first fruits of increase. It was the Jewish brethren who first heard the word and hoped in Christ, and who should so deport themselves to their Gentile brethren who trusted later, as to glorify God and that the enemies of Christ may have no evil thing to say of them. While the extraordinary gifts of the apostle’s day no longer mark the ministry " of God’s word," yet the Lord still blesses it to the comfort and satisfaction of his quickened people, whereby they are led into obedient life, and thus sealed and marked to as children of God.

Eld. James Oliphant

PBC: Eph 1:14

However small this earnest of our inheritance may be, it is a certain pledge that we shall receives our portion of the estate. When Boaz redeemed the inheritance of Naomi and Ruth, simply plucking the shoe from the foot was a testimony that confirmed this transaction throughout Israel forever. If we receive but a drop from the fountain of God’s love, it assures us that Jesus, our spiritual Joseph, remembers us, and that he is concerned on our behalf. The smallest pittance received through the will is an evidence of heirship, and if we have tasted that God is gracious, it is an earnest of our inheritance. We are given a foretaste of God’s love till " the redemption of the purchased possession." When our bodies are delivered from the grave, we shall awake in our Redeemers likeness and be satisfied. This earnest of our inheritance is an inward witness of fellowship with God, and the watchfulness against its decay should be of more concern to us than the perpetuity of our earthly estate.

Eld. James Oliphant

PBC: Eph 1:15

No sweeter intelligence ever reaches the heart of God’s minister than to hear that his fellow-men have been delivered from the bonds of sin. With what overflowing hearts did Mary and Martha behold their brother walking home from the tomb; and so, when the Lord’s servants see lost and ruined sinners rescued from the fetters of sin and delivered from its taint and guilt, their first feeling is thankfulness to God for each new evidence of his mercy and good will. How aptly Paul describes the fruits of grace that he recognized in these brethren, and such evidences we are taught by this Scripture, should accompany a knowledge of salvation. " Faith in the Lord Jesus and love unto all the Saints," are the best tokens that men can give of knowing the Lord. Grace so frames their hearts that they became knit together in love. When Paul heard of the faith and love of the Ephesian brethren, his mind became at once earnest and loving on their behalf, and as the two sisters, on seeing their brother alive and well, thought of gratitude to none but Jesus, so Paul made mention of the Saints at Ephesus before God with unceasing thankfulness, indeed (as with the Corinthians), his heart was enlarged until his feeling was to live and die with them.

Eld. James Oliphant

PBC: Eph 1:17 - eyes of your understanding being enlightened

" eyes of your understanding being enlightened"

He (God) has revealed himself in Scripture. Ps 19:7-14; Ro 1:16-17 Revelation, in other words, was communicated to man via the vehicle of inspiration. As we read and study God’s revealed word, therefore, we need illumination from God the Holy Spirit. Eph 1:18

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What boundless love marked the petitions of Paul as he came boldly to the throne of grace for these brethren? His desires for them seemed to be addresses to the Father of glory, who alone commanded these blessings, so would he show them the intensity of his affection in his desire that they attain to the highest measure knowledge and spiritual joy. We learn from this something of the bond that unites the true minister with his flock. He is fitted in heart and experience to care for them. No thought of gain or honor touches his bosom, but an affectionate, tender, and lasting regard for their well being, that God alone puts in the heart. Human training does not produce the self-sacrificing, tender, out-going principle of love that is necessary in caring for the flock of God. It is akin to the feeling which the mother has for her offspring which no opposition, suffering, nor persecution can destroy. Prompted by this solicitude, Paul pored forth his soul in prayer for his brethren. He knew the value to the church of a spiritually minded congregation, that could witness to the experimental truth and doctrinal sentiments of the gospel. What is more sad than to see Christians active and penetrating as to worldly things, and yet dull and stupid in things eternal? Alas! How often are church members found to be, what the apostle calls in another letter " weak, and sickly, and asleep," irresolute, and disinclined, and incapable of understanding the solid truths of God’s word when presented to them.

Eld. James Oliphant

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It is interesting to note that very seldom do we find the apostle Paul praying for people with physical problems.  He was far more concerned about their spiritual health.

Oh that we might be burdened for the spiritual needs of those who are physically sick and those that have other problems and those that we encounter in our own life.  That we might have a prayer continually for spiritual growth that there may be a development in our lives to be drawn closer to the Lord and to display the fruit of the Spirit to the honor of His name.  Paul was perpetually concerned about that.  He's praying that they may have wisdom.  He wants them to have knowledge concerning Jesus Christ, the eyes of their understanding being enlightened that they might know more about the hope of His calling and the riches of His glory in the inheritance of the saints in light.

PBC: Eph 1:19

Paul taught that our belief results from God’s mighty power, the same power which he exerted in the resurrection of our Lord Jesus from the grave. Belief in God does not result from a logical analysis of the carnal, rational mind of sinful man. The carnal mind is God’s enemy, not his intelligent ally, Ro 8:7.

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Eph 1:19-20  " And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power. Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places."

This passage shows clearly how we comprehend and believe the gospel. It was simply Paul’s own experience, and it can be no less true today, for Paul was a pattern for all them that afterward believe. But notwithstanding this clear statement of the apostle, it is now everywhere proclaimed that men have sufficient power to repent and believe the gospel. If so, why did not Paul believe if himself? He certainly had great intellectual power and strength of mind. His reasoning caused Felix to tremble on the judgement seat, and Festus and Agrippa were startled by his learning, and yet he tells us that it tool the same display of power to cause him to believe that it did to raise Jesus from the dead and set him in the heavenly places. He gives these as parallel cases, both of which are accomplished by the working of God’s mighty power. He would have us think of the Savior being taken from the cross—the vital spark gone out; he is laid in the rocky sepulchre, which is then closed with a great stone bearing Pilate’s seal; grim soldiers guard this place of death. Friends could not save his life, what can they do now that he is in the tomb? Will he leave this dark abode; will he live again? Yes, if the text be true, God will rescue his darling from the lions. He will not suffer his Holy One to see corruption. Yes, Jesus will live again, but who will mention the help of man in such a circumstance? Who will speak of our Savior as being taught or persuaded to rise from the dead? Study carefully this wonderful event, and you will have the precise power that makes men believe. There is no place in the salvation of sinners where the best of men, nor angels, nor the sinner himself can take any part. The power that wrought silently, wonderfully, effectually in the tomb of Jesus, is the only force that can deliver men from the power of darkness, and translate them into the Kingdom of God’s dear Son. They are dead in trespasses and sins, and none can quicken them but God. He reserves this right to himself, and he will not give this glory to another. The capacity or power to believe in God has many forms of expression. It is known in God’s word as a quickening, a deliverance, a translation, an opening of the heart, an opening of blind eyes, opening the eyes of your understanding, born of God, born from above, born from incorruptible seed, called with a holy calling, partaking of the divine nature, the gift of eternal life, renewed in the spirit of your mind, renewing of the Holy Ghost, washing of regeneration, a creation in Christ Jesus, and many others, and all of which denote the working of God’s mighty power. Turn where we may in God’s word, a cloud of witnesses assures us that this mighty power goes before or underlies every manifestation of spiritual life. It is said that he that believeth is born of God, and as many as were ordained to eternal life, believe. This shows that God prepares the heart to receive his word. Of his own will begat he us, says James. He is the author and finisher of our faith, that is our belief and trust in God as a Redeemer and Savior. When Paul wrote of believing according to God’s mighty power, no doubt he called to mind his memorable journey to Damascus—that great crises of his life—when, as he said, " It pleased God to reveal His Son in him." No man, or church, or angel, was pleading for Paul; it simply was the good pleasure of God’s sovereign will, and so, this revelation of Christ Jesus, is that which is essential to " seeing the Kingdom of God," or receiving the things of the Spirit, and no man can reveal Jesus to his brother, saying, " Know the Lord."

Eld. James Oliphant

PBC: Eph 1:21

Our minds are put in awe by this picture of the Savior’s exaltation. It seems to be the answer to his prayer to God the night of his betrayal, " O Father, glorify thou me with thine own self with the glory which I had with thee before the world was." From being an object of scorn, and suffering, and death, he is, by the greatness of God’s power, set above all principality, might, and dominion, and above every name that is named on earth, or known in heaven. How often we are told of his power and glory and how things are put under his feet; but in this letter we learn that his people are connected with the praise of his glory, and Paul concludes the chapter by the wonderful statement that he is given to be the head over all things to the church, and that the church is his body and his fullness. He shares his glory and his honor with his people, saying to them, " Because I live, ye shall live also." What great joy these reflections should bring to our hearts! When Jacob heard of the great power of Joseph in Egypt, he was comforted; he was so related to Jacob’s family that all his power would be turned to do them good, and they would share in Joseph’s honor and glory. When David slew the giant, Israel rejoiced, they shared the victory with him, for he was their brother. And so the church rejoices and shares in the triumph of her Redeemer. He appeared for her in his life, and in his death, and now in heaven appears in her behalf. The doctrine of covenant union, before faith and before time, in the foundation for all his loving toil and perfect victory. He left the throne of glory to fill the place of a Redeemer, and as the Surety of his people, he endured the cross, caring nothing for the shame of it. They were given to him before time, that he might give eternal life to them. Adam represented every human being in his one sin, and Jesus, in his obedience, was the head of all chosen in him.

The representative nature of Christ’s obedience, death, resurrection, and intercession is essentially necessary, so Paul argues in Romans from previous considerations. Answering the question, " Who shall lay anything to the charge of God’s elect?" he says, " It is Christ that died [for them], yea rather, that is risen again [for them], who is even at the right hand of God [for them], who also maketh intercession for us." Take away the doctrine of covenant union before time and before faith, and you strip all his works of their consistency and essential glory, for this is the ground upon which we may glory in the cross and in Christ’s great glory in heaven. Let us remember that our dearest friend is at the right hand of the Father; that all power is given into his hand, and that every enemy is beneath his feet. The same power that upholds the universe is engaged to uphold Zion, and the feeblest of her members. Therefore, we have reason to press on though our own sins and the evil influences of a sinful world make war on our doctrine. Let us show by an upright walk that the sentiment of trusting all to Christ does not tend to licentiousness, but that such a principle forms the strongest incentive to obedience and correct living, and this is the sentiment of this chapter, faith in him and his unchanging power, and faithfulness to him in continued and devoted service.

Eld. James Oliphant

Haydock: Eph 1:10 - In the dispensation of the fulness of times // To establish

In the dispensation of the fulness of times. It may perhaps be translated, at the appointed fulness of time, which is generally expounded to signify at the time decreed from eternity. ---

To establish (or restore) all things in Christ. [3] The Greek is to recapitulate, or, as the Protestant translation, to gather together all things in Christ; which St. Jerome expounds, by a fulfilling at once in Christ all the ancient figures and prophecies of the former law. (Witham)

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[BIBLIOGRAPHY]

Instaurare, Greek: anakephalaiosasthai, recapitulare. See St. Jerome, p. 330.

Haydock: Eph 1:11

In Christ we also are called by lot; i.e. to this happy lot, this share and state of eternal happiness, (he seems to speak with an allusion to the manner by which the lands of a temporal inheritance was distributed to the Israelites, in Palestine) that we (ver. 12) who are saved, may be to the praise of his glory; might praise God for ever in the kingdom of his glory; particularly we Jews, who before hoped in the Messias to come, and also you Gentiles, who now having heard the gospel, have believed in Christ, and who, together with all Christians, have been now sealed as it were with the holy Spirit of promise; i.e. by the Spirit promised, and all those spiritual graces which are an earnest and pledge, which give us an assurance of our future glory and happiness. For our redemption from our sins, and in order to the acquired possession, to the possession of that glorious happiness which Christ, by his incarnation and death, hath acquired for us. (Witham)

Haydock: Eph 1:13 - In whom you....were sealed

In whom you....were sealed, &c. Having been regenerated in baptism, you have received the Holy Spirit and the supernatural gifts which he communicates, by which he has, as it were, impressed upon you the seal of your sanctification and the pledge of your salvation. It is not an external impression, such as that by which soldiers are marked by their sovereigns, nor circumcision, as of old, but it is a mark within you ---

the grace with which you are filled ---

which shews itself outwardly by miraculous effects, &c. (Calmet) ---

Some refer these words, in whom you were sealed, to the sacrament of baptism; others to confirmation: both, with the sacrament of holy orders, confer a character, or mark, of which St. Paul seems to speak whenever he speaks of God sealing us.

Haydock: Eph 1:14 - The redemption of acquisition

The redemption of acquisition; [4] i.e. in order to the acquired possession, or to the obtaining of that glory which Christ, by redeeming us, hath acquired for us. (Witham)

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[BIBLIOGRAPHY]

Acquisitionis, Greek: peripoieseos. See St. Jerome and St. John Chrysostom.

Haydock: Eph 1:15 - Wherefore....hearing

Wherefore....hearing of your constancy in the faith of Christ, and of your charitable love to all the saints, or faithful, I give always thanks to God; I pray that God may be more revealed to you, that the eyes of your heart may be enlightened, (ver. 18) that you may know what ground you have to hope in the transcendent greatness of God's almighty power, who raised Christ from the dead, (ver. 20) and set him on his right hand in heaven, above all the choirs and orders of blessed spirits, putting all things under his feet, making him, as man, head over all his Church militant on earth, and triumphant in heaven: which Church is his mystical body, who is filled all in all, (ver. 23) or as others have translated, who filleth all in all; the sense is, that the glory of Christ, as head of all, is filled and increased by the salvation and happiness of all his chosen members, and of all his elect, to the end of the world. (Witham)

Haydock: Eph 1:19 - His power

His power. The greatest exertion of the power of God, or that action by which he shewed his power most, is the resurrection from the dead, which he exercised in Christ, when he raised him from the tomb, and placed him over all the Angels of heaven; and which shall likewise be exercised over us all, when we too shall be raised from the dead, and constituted members fo the triumphant Church, and rewarded with a share of glory proportioned to our merits. These are the hopes to which we are called.

Haydock: Eph 1:21 - All principality

All principality. The Fathers agree that there are nine orders of blessed spirits, of which some are specified here, in the Epistle to the Colossians we have the order of thrones, to which if we add the cherubim, seraphim, Angels, and Archangels, we shall have nine. Calvin and other heretics strive to bring into doubt, and to corrupt may points of Catholic doctrine, sufficiently clear in holy writ, and sanctified by the general belief of the Universal or Catholic Church.

Haydock: Eph 1:22

As Christ is king, and yet men are kings also; so Christ is head of the Church, and yet man may be head thereof also. Jesus Christ is bishop and pastor of our souls; (Hebrews iii.) but is that a reason why there should be no other bishop and pastor of our souls?

Notes as to the style or expressions of St. Paul, in this chapter.

Haydock: Eph 1:23 - Who is filled all in all

Who is filled all in all. [5] In the Latin the words have a passive signification, is filled; in the Greek may be signified, who filleth all in all. (Witham)

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[BIBLIOGRAPHY]

Qui omnia in omnibus adimpletur, Greek: panta en pasi pleroumenou; which may either be in the passive or middle voice. St. Jerome, in his exposition, (p. 337) expressly says: Non ait, qui omnia in omnibus adimplet, sed qui omnia in omnibus adimpletur....sicut ergo adimpletur Imperator, si quotidie ejus impleatur exercitus, sic dominus Jesus, &c. See St. John Chrysostom in Lat. edit. (p. 869) and in the Greek, (p. 776. lin. 31) Greek: dia panton oun pleroutai to soma, where the whole text requires a passive sense.

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Gill: Eph 1:10 - That in the dispensation of the fulness of times // he might gather together in one all things in Christ // both which are in heaven, and which are on earth // in him

That in the dispensation of the fulness of times,.... Or "according to the dispensation", &c. as the Alexandrian copy reads; the fulness of time appointed by God, and fixed in the prophets; after many times and seasons were elapsed, from the creation of the world; at the most suitable and convenient time, when a new economy or dispensation began, within which all this was to be effected, hereafter mentioned:

he might gather together in one all things in Christ; this supposes, that all things were once united together in one; angels and men were united to God by the ties of creation, and were under the same law of nature, and there were peace and friendship between them; and this union was in Christ, as the beginning of the creation of God, in whom all things consist: and it supposes a disunion and scattering of them; as of men from God, and from good angels, which was done by sin; and of Jews and Gentiles from one another; and of one man from another, everyone turning to his own way; and then a gathering of them together again: the word here used signifies to restore, renew, and reduce to a former state; and so the Vulgate Latin and Syriac versions render it; and according to this sense, it may seem to have respect to the times of the restitution of all things, the restoration and renovation of the universe; when there will be new heavens and a new earth, and new inhabitants in them: the word is also used to recapitulate, or sum up the heads of a discourse; and according to this sense, it may intend the meeting together, and summing up of all things in Christ, that had been before; as of all the promises and blessings of the covenant; of all the prophecies and promises of the Old Testament; of all the types and shadows, and sacrifices of the former dispensation; yea, all the sins of Old Testament saints, and all the curses of the law, met on him: the word is likewise used for the collection of numbers into one sum total; and Christ is the sum total of elect angels and men; or the whole number of them is in him; God has chosen a certain number of persons unto salvation; these he has put into the hands of Christ, who has a particular and personal knowledge of them; and the exact number of them will be gathered and given by him: once more, it signifies to reduce, or bring under one head; and Christ is an head of eminence and of influence, both to angels and men: and there is a collection of these together in one, in Christ; by virtue of redemption by Christ, and grace from him, there is an entire friendship between elect angels and elect men; they are social worshippers now, and shall share in the same happiness of the vision of God and of Christ hereafter: hence it follows,

both which are in heaven, and which are on earth, even

in him; by things in heaven are not meant the souls of saints in heaven; though it is true that the souls of departed saints are in heaven; and that the saints in heaven and on earth were gathered together in Christ, and represented by him, when he hung upon the cross; and that they all make up one body, of which Christ is the head; and that they will be all collected together one day; and that their souls which are in heaven, and their bodies which are in the earth, will come together and be reunited, and dwell with Christ for ever; but rather the angels are meant, whose origin is heaven; where they have their residence, and from whence they never fell; and whose employment is in heaven, and of an heavenly nature: and by things on earth, are not intended every creature on earth, animate and inanimate; nor all men, but all elect men, whether Jews or Gentiles, and some of all sorts, ranks, and degrees; whose origin is of the earth, and who are the inhabitants of it: all these angels in heaven, and elect men on earth, are brought together under one head, even in him, in Christ Jesus, and by him; and none but he was able to do it, and none so fit, who is the Creator of all, and is above all; and was typified by Jacob's ladder, which reached heaven and earth, and joined them together, and on which the angels of God ascended and descended.

Gill: Eph 1:11 - In whom also we have obtained an inheritance // being predestinated according to the purpose of him, who worketh all things after the counsel of his own will

In whom also we have obtained an inheritance,.... Or a part and lot; that is, have obtained one in Christ, in his person, and in his fulness of grace, in the blessings and promises which are in him; or have obtained to be the Lord's clergy, or heritage, to be his portion and inheritance; or rather to have an inheritance in him by lot, meaning the incorruptible and eternal inheritance of glory and happiness in heaven; to which elect men are chosen in Christ, and are begotten to a lively hope of through his resurrection from the dead; and which his righteousness gives a right unto, and his grace a meetness for; and which is now in his hands, and will be given to them through him: and this is said to be obtained by lot, as the word signifies, in allusion to the land of Canaan, which was divided by lot to the children of Israel; and to show that it is not by works of righteousness done by men, but by the sovereign disposal of God; and that everyone shall have his share, and that certainly; for this is not designed to represent it as a casual, or contingent thing. The Alexandrian copy reads, "in whom also we are called"; and so the Vulgate Latin version, "in whom also we are called by lot"; and the Syriac version, "in him", or "by him we are chosen", which agrees with the next clause:

being predestinated according to the purpose of him, who worketh all things after the counsel of his own will: predestination is not only to sonship, but to an inheritance; it not only secures the grace of adoption, but prepares and provides an heavenly portion: and this act of predestination proceeds according to a purpose; according to a purpose of God, which can never be frustrated; and according to the purpose of "that God", as one of Stephens's copies reads, that is the author of all things but sin; of the works of creation and of providence, and of grace and salvation; and who works all these according to his will, just as he pleases, and according to the counsel of it, in a wise and prudent manner, in the best way that can be devised; for he is wonderful in counsel, and excellent in working; wherefore his counsel always stands, and he does all his pleasure: and hence the inheritance which the saints obtain in Christ, and are predestinated to, is sure and certain.

Gill: Eph 1:12 - That we should be to the praise of his glory // who first trusted in Christ // who before hoped in Christ

That we should be to the praise of his glory,.... This is the end of predestination to the inheritance; and the sense is, either that the praise of the glory of God, in his grace and goodness, might be discovered and made known unto the saints, as it is displayed in election, redemption, justification, pardon, adoption, regeneration, and eternal salvation; or that they should praise and glorify him on account of these things, by ascribing all to his grace, and nothing to themselves; by giving him thanks for all his benefits; by ordering their conversations aright as become the Gospel; and by doing all things with a view to his glory:

who first trusted in Christ; the Jews, the apostle, and others of the Jewish nation;

who before hoped in Christ, as the words may be rendered; who hoped in Christ before the Gentiles did; and indeed the people of Israel hoped for Christ before he came; the promises of the Messiah were made to them, and he was the peculiar hope and expectation of that people; and to them he first came, and to them the Gospel was first preached; and some of them first believed in Christ, and trusted in him, and not in their own righteousness, strength, wisdom, and riches, nor in their own hearts, nor in any mere creature, nor in their carnal privileges; all which they renounced confidence in, and dependence on, when they came to the knowledge of Christ; in whose person they trusted for acceptance, and in his righteousness for justification, and in his blood for pardon, and in his fulness for supply, and in his power for protection and perseverance: this supposes knowledge of him, and a sense of the frailty and vanity of all other objects; and was a betaking themselves to him, a leaning and staying on him, a committing all unto him, and an expectation of all good things from him.

Gill: Eph 1:13 - In whom ye also trusted // after that ye heard the word of truth // the Gospel of your salvation // in whom also after that ye believed // ye were sealed with that Holy Spirit of promise

In whom ye also trusted,.... The Gentile believers, the Ephesians, whom the apostle now particularly addresses; and who participated of the same grace and privileges with the believing Jews; the promise belonged to all that God called, whether afar off or nigh; and the same common salvation was sent to one as to another; and the same faith was wrought in one as in the other; and they were interested in the same Christ, and were heirs of the same inheritance; the Alexandrian copy reads "we":

after that ye heard the word of truth; the Gospel; and which is so called, on account of its divine original, coming from the God of truth, who cannot lie; and because of the concern which Christ has in it, who is truth itself, and was the author, subject, and preacher of it, and who confirmed it by his miracles, and his death; and on account of the Spirit of God, the dictator of it, and who leads into all truths, and owns and blesses them for conversion and comfort; and because it contains nothing but truth, and particularly that eminent one, salvation alone by Christ, for the chief of sinners; and in contradistinction from the law, which was typical and shadowy; מלה דקשוט, "the word of truth", is a phrase used by the Jews ^e, for sublime and heavenly doctrine: now, by the hearing of this, faith came; and this the Ephesians heard, not only externally, but internally; so as to understand, approve, and believe it, and to put it in practice: and which is also called

the Gospel of your salvation: because it is a declaration and publication of salvation by Christ; and gives an account of the author of salvation, of his ability and willingness to save, and of the nature of this salvation, and describes the persons who shall be saved; and because it is the means of salvation, when attended with the Spirit and power of God; and the instrument, in God's hand, of showing to souls their special and particular interest in salvation:

in whom also after that ye believed; which may refer either to the Gospel of salvation, in which they believed upon hearing it; or rather to Christ, the Saviour revealed, in whom they believed to the saving of their souls: and this shows, that the sealing work of the Spirit after mentioned, and with which this stands in connection, is a distinct thing from faith, or indeed any other work of the Spirit; as illumination, regeneration, sanctification, &c. it is what follows believing, and is a work that passes upon the soul after it; and so is something over and above, and more than faith, at least than first believing: and from hence it also appears, that there may be true faith, where this is not as yet; and that none but believers in Christ enjoy the following privilege:

ye were sealed with that Holy Spirit of promise. This cannot have respect to the Father's sealing his people in election, with the seal of his foreknowledge, 2Ti 2:19 for that is before faith, and is within himself, and not on them, and is distinct from the Spirit's work; and for the same reasons it cannot design the Son's affection to them, setting them as a seal on his arm and heart, Son 8:6, or his asserting his property in them, and the security and protection of them, Son 4:12, nor the Spirit's finishing and completing his own work of grace upon the soul, in which sense the word is used, Rom 15:28 for this as yet was not done upon these believing Ephesians; nor the confirming the Gospel, and the saints in it, by the extraordinary effusion of the Spirit on the day of Pentecost, or by his extraordinary works which attended the ministry of the word, to the establishing of it, and the faith of men in it; since these were not common to believers, nor did they continue; whereas the believing Ephesians, in common, were sealed; and the Spirit of God continues still as a sealer of his people, and as an earnest and pledge of their inheritance until the day of redemption; but it is to be understood of the confirming, certifying, and assuring the saints, as to their interest in the favour of God, and in the blessings of grace, of every kind, and their right and title to the heavenly glory; See Gill on 2Co 1:22, and the seal of these things is not circumcision, nor baptism, nor the Lord's supper, nor even the graces of the Spirit; but the Spirit himself, who witnesses to the spirits of believers the truth of these things, and that as a "spirit of promise": so called, both because he is the Spirit promised, as the Syriac and Ethiopic versions render it, whom the Father and Christ had promised, and who was sent by them; and because he usually seals, or certifies believers of the truth of the above things, by opening and applying a word of promise to them: and which he does also, as the "Holy" Spirit; for this sealing work of his leaves a greater impress of holiness upon the soul, and engages more to acts of holiness; wherefore the doctrine of assurance is no licentious doctrine; no persons are so holy as those who are truly possessed of that grace; and as for such who pretend unto it, and live in sin, it is a certain thing that they in reality know nothing of it.

Gill: Eph 1:14 - Which is the earnest of our inheritance // until the redemption of the purchased possession // Unto the praise of his glory

Which is the earnest of our inheritance,.... The incorruptible and never fading one in heaven, or the heavenly kingdom; this is the Father's gift, his bequest, and belongs only to children; it comes to them through the death of the testator, Christ, and is for ever; and of this the Spirit of God is the pledge and earnest: an earnest, is what confirms an agreement, and assures the right to the thing agreed to, and is a part of it, and lesser than it, and is never returned; so the Spirit of God certifies the right to the heavenly inheritance, as well as gives a meetness for it; he is the firstfruits of eternal glory and happiness, and of the same kind with it; and as he is enjoyed in measure by the saints now, is lesser than the communion which they shall have with him, and with the Father, and the Son, hereafter, for the best things are reserved till last; and being once given into the heart as an earnest, he always continues, he never removes more, or is ever taken away:

until the redemption of the purchased possession, or "of the peculiar people"; see 1Pe 2:9, for this is not to be understood of heaven, which is never said to be purchased, nor can it with any propriety be said to be redeemed; but of saints, of the church of God, who are bought with a price, and are purchased with his blood; and who, as they were redeemed from sin, Satan, and the law, when they were purchased, so will be redeemed again in the resurrection morn, which is called the day of redemption, Eph 4:30, and which will be a redemption of them from the weakness, corruption, and mortality of the body; from their present state of absence and pilgrimage; from the body of sin and death; from all sorrows and afflictions, both inward and outward; from the reproaches and persecutions of men; from a tempting devil, and an unbelieving heart; from all doubts and fears; and from death and the grave; and so the Syriac version very justly renders it, "until the redemption of them that are saved". Now till such time, the Spirit of God abides as an earnest, even until the whole felicity is enjoyed both in soul and body; and this shows the perpetuity of the Spirit's inhabitation, and grace, the final perseverance of the saints, and the security of the inheritance to them.

Unto the praise of his glory; as to the glory of the Father, by whom the saints are chosen and predestinated, Eph 1:6 and to the glory of the Son, by whom they are redeemed, in whom they obtain the inheritance, and in whom they trust, Eph 1:12, so to the glory of the Holy Spirit, by whom they are sealed, and who is their earnest; for he must have his share of glory in the salvation of the elect, as well as the other two persons.

Gill: Eph 1:15 - Wherefore I also // after I heard of your faith in the Lord Jesus // And love unto all the saints

Wherefore I also,.... As well as others:

after I heard of your faith in the Lord Jesus; who is the immediate object of faith, and a very proper and suitable one; having every thing in him that is agreeable to the case and circumstances of those that trust in him. And the grace of faith, which terminates on him, is a seeing him, a beholding the glory of his person, and the fulness of his grace; a going to him, and venturing on him; a laying hold upon him, and embracing of him; a committing all unto him, and a leaning and depending on him, and a living upon him, and a walking on in him.

And love unto all the saints: whether Jew or Gentile, rich or poor, greater or lesser believers, of meaner gifts, or larger abilities; and which love was unfeigned, fervent, active, and laborious; and which is the evidence of regeneration, and without which a profession is in vain. These two graces, faith and love, are inseparable; they always go together, and are to be found in the same persons; and where they are, they cannot be hid, as they were not in these Ephesians; their faith was professed by them, and was made public, and their love showed itself in deeds, as well as in words, to the saints: hence the apostle came to hear of them both, upon the certain relation of others; for these things were come abroad, and were talked of; See Gill on Col 1:3. See Gill on Col 1:4. See Gill on Phm 1:4. See Gill on Phm 1:5.

Gill: Eph 1:16 - Cease not to give thanks for you // making mention of you in my prayers

Cease not to give thanks for you,.... On account of their faith and love; which were gifts of grace bestowed upon them, and not the produce of their own free will and power; and therefore thanks are given to God for them:

making mention of you in my prayers; which shows the apostle to be a praying person, and that he was constant at the throne of grace, where he prayed for others as well as for himself; and it points out the time and way, when, and in which he gave thanks to God for them; and is mentioned, not only to testify his great affection for them, but also to excite them, by his example, to the practice of those duties themselves.

Gill: Eph 1:17 - That the God of our Lord Jesus Christ // The Father of glory // may give unto you the spirit of wisdom and revelation, in the knowledge of him

That the God of our Lord Jesus Christ,.... In what sense God the Father is the God of Christ; see Gill on Eph 1:3.

The Father of glory; or the glorious Father; who is glorious in himself, in the perfections of his nature, and in the works of his hands; and as a father, he is a glorious father to Christ, and is a father to him, as he is to none else; and has been honoured and glorified by Christ, and from whom Christ as man has received much honour and glory: and he is a glorious father to the saints, to whom he has shown inexpressible love, by adopting them into his family; and pities them, as a father does his children; takes care of them, and protects them, and makes a glorious provision for them; not only of good things now, but of an eternal inheritance hereafter: and he may be so called, because he is the author and giver of eternal glory and happiness; and because all glory is due unto him: the Arabic version reads, "God, our Lord Jesus Christ, the Father of glory", making all these epithets to belong to Christ:

may give unto you the spirit of wisdom and revelation, in the knowledge of him; this was one part of the apostle's prayers for the saints at Ephesus, that they might increase in divine knowledge; either in the knowledge of God, as the God of Christ, and the Father of glory, and as their God and Father in Christ; or of God, as considered in Christ the Mediator; or else of Christ himself: and designs not a notional and speculative knowledge of Christ, but what is practical and experimental; and which is joined with love of him, faith in him, and obedience to him; and which is not only approbative, but fiducial and appropriating; and though it is but imperfect, yet is progressive; and for the progression of it, the apostle prays; for it is certain, that these saints had a knowledge of Christ, but this was not perfect; and a larger measure of it was desirable: and in order to this, he prays for the Spirit, as a "spirit of wisdom"; who implants spiritual wisdom in the hearts of men, and instructs them in the Gospel, the hidden wisdom of God, leads them into all truths, and opens to them the treasures of wisdom and knowledge, which are hid in Christ, the wisdom of God; and as a spirit of "revelation"; who reveals Christ and the things of Christ, at first conversion; and afterwards reveals him and his righteousness, and other benefits of his more largely, even from faith to faith; and gives a clearer view of interest in them: hence it appears, that the Spirit is the gift of God; and that all spiritual light and knowledge, and the increase of it, are owing to him.

Gill: Eph 1:18 - The eyes of your understanding being enlightened // that ye may know what is the hope of his calling // and what the riches of the glory of his inheritance in the saints

The eyes of your understanding being enlightened,.... By the Spirit of God already, to see the exceeding sinfulness of sin; the insufficiency of their own righteousness; the beauty, glory, fulness, and suitableness of Christ, as a Saviour; the excellency, truth, and usefulness of the doctrines of the Gospel; in which their understandings were before dark, but now had light into them: wherefore these words are not to be considered as part of the apostle's petitions, but rather as what was taken for granted by him; and are to be put into a parenthesis, and the following words to be joined in connection with the preceding verse; unless it should be thought, that the apostle prays for greater illuminations, and for more spiritual light, and that the eyes of their understandings might be more and more enlightened; the phrase, עין השכל, ομμα της διανοιας, "the eye of the understanding", is Rabbinical, and often to be met with in Jewish writings ^f; the Alexandrian copy, and several others, the Complutensian edition, the Vulgate Latin, and all the Oriental versions, read, "the eyes of your heart"; and to, עיני הלבבות, "the eyes of the hearts, or minds", is a phrase used by the Jewish writers ^g:

that ye may know what is the hope of his calling; by which is meant, the effectual calling of the saints; which is not a call to an office, or a call merely by the external ministry of the word; but which is internal, special, powerful, high, and heavenly: and this is the calling of God, of which he is the author; who calls with an holy calling, unto eternal glory by Christ Jesus; and which is without repentance: and the hope of this calling, is either eternal happiness, which is the thing hoped for; or Christ, who is the ground and foundation of it; or the grace of hope, which is exercised on both; or all three: for hope of eternal glory, as it is founded on Christ, may be said to be the hope of the calling of God, because it is wrought in the soul at the time of the effectual calling, and what saints are then called to the exercise of; and calling grace, is an encouragement to hope for eternal life; since whom God calls, he justifies and glorifies: and now the apostle prays, that these saints who were called by the grace of God, might know more of Christ, the foundation of their hope; and what that is they are hoping for, and more and more what it is to hope for the same, upon the view of Christ's person, blood, and righteousness:

and what the riches of the glory of his inheritance in the saints; the saints themselves are the Lord's portion, and the lot of his inheritance, in whom he is, and will be abundantly glorified; but here it rather seems to design the heavenly inheritance before spoken of, of which the Spirit is the earnest; and this is the Lord's, it is of his preparing, and it is his gift, and a very rich and glorious inheritance it is: hence it is not only signified by mansions, and everlasting habitations, by an house, and by a city, but by a kingdom; the riches of grace are preparatory to it, and the riches of glory are comprised in it; and this is in, or among the saints, who only have a right unto it, and a meetness for it; and what this inheritance is, with the riches and glory of it, will not be fully known in this life; and indeed but little of it is known; so that such a petition as this is always proper and pertinent.

Gill: Eph 1:19 - And what is the exceeding greatness of his power to us-ward who believe // according to the working of his mighty power

And what is the exceeding greatness of his power to us-ward who believe,.... The objects of the divine power here intended, are believers in Christ; which distinguishes this power from that which was put forth in creation, and from that which will be displayed in the resurrection of the dead, and from the power of divine wrath, which will appear in the damnation of sinners; and shows, that this power is that which is exerted in the implantation of faith, and in the continuance of it, and in the finishing of that work; and that this is a great power, an exceeding great one, a super eminent one; which is attended with energy and efficacy, and is irresistible and insuperable: the greatness of this power as displayed in the work of conversion and faith appears, if it be considered what the work itself is called, a creation, a resurrection from the dead, a regeneration, and a transformation of the man into another man, which must needs require almighty power; as well as what is then done, some things are removed, Satan is dispossessed, the stony heart is taken away, the enmity is slain, the old man is put down from his throne, and put off with his deeds; and there are some things wrought, Christ is formed in the soul, his grace is implanted, his image is stamped on, a new heart is given, and principles of light and life, of grace and holiness are put; the understanding is enlightened, the will is subdued, the affections are set on other objects, and the mind and conscience are cleansed and purified; and the means of this are the ministers, and ministry of the word, which are weak, foolish, and contemptible, in the eyes of men; to which may be added, the opposition made both from within and from without, from a sinful heart, a tempting devil, and an ensnaring, reproaching, and persecuting world: so that this work of faith cannot be ascribed to anything short of the exceeding greatness of divine power; and which is seen in supporting faith when it is wrought, under great discouragements; in delivering believers out of divers temptations; in assisting them to discharge their duty, and in their final perseverance: and to increase the idea of this power it is added,

according to the working of his mighty power, or "according to the energy of the might of his power": the strength of his power, in all the mighty energy of it, is exerted towards and upon believers; and which they should know, own, and acknowledge, to the glory of the grace of God: and this is in proportion, and agreeably to that power.

Gill: Eph 1:20 - Which he wrought in Christ, when he raised him from the dead // and set him at his own right hand in the heavenly places

Which he wrought in Christ, when he raised him from the dead,.... There are many articles of faith contained in this passage; as that Christ died, that he is raised from the dead, that he was raised from the dead by God the Father, and that his resurrection was by the power of God: the resurrection of any person is an instance of great power, but Christ's resurrection from the dead was an instance of peculiar and special power; for he was raised from the dead as a public person, representing all his people, for whom he became a surety; and he was raised again for their justification, and to great glory in himself, after he had been brought into a very low estate indeed: moreover, this passage in connection with the preceding verse suggests, that there is some proportion between the power put forth on Christ in raising him from the dead, and that which is exerted in the work of conversion and faith: there is some likeness between the things themselves, as well as in the display of power in them; Christ's resurrection is called a begetting, and he is styled the first begotten from the dead, and the regeneration of men is signified by a resurrection from the dead; as Christ's body was really dead, lifeless, and without motion, antecedent to his resurrection, so men, previous to conversion, are dead in trespasses and sins, and are destitute of spiritual life and motion; and as Christ's human nature could not help itself, could not raise itself, so neither can dead sinners convert themselves, or bring themselves out of that state and condition, in which they are by nature; and as the resurrection of Christ was the pure work of God, and a display of his almighty power, so the work of faith, of grace and conversion, is the entire work of God, which is begun, carried on, and finished wholly by his power; and as Christ's resurrection was in order to his glorification, so is the regeneration and conversion of men, in order to their enjoyment of the heavenly inheritance, as it follows:

and set him at his own right hand in the heavenly places; which is expressive of the great honour conferred upon the human nature of Christ, such as never was given to any of the angels, and of the glory it is exalted to; and shows that he has done his work on earth with acceptance, which he came about; and therefore is set down at his Father's right hand, where he enjoys rest and ease from his labours, and is out of the reach of every enemy; will never die again, but live for ever, to intercede for his people, to assist and protect them, and bring them where he is; and in whom, as their head and representative, they are already set down in the same heavenly places.

Gill: Eph 1:21 - Far above all principality and power // and might and dominion // and every name that is named, not only in this world, but also in that which is to come

Far above all principality and power,.... Good angels and bad angels, and civil magistrates, who also may be intended by the following words:

and might and dominion; good angels may be so called, because of their employment under God in the affairs of Providence, and the government of this world; and Christ is not only above them, as he is God, being their Creator, who has made them, and on whom they depend, and is the Lord whom they serve, and is the object of their worship and adoration, and as he is Mediator, to whom they minister, and so is above them in nature, name, and office; but also as he is man, in union with the Son of God; and chiefly he here is said to be above them on account of place, being at the right hand of God, where they are not, Heb 1:13. And evil angels may be so called, because of the government which subsists among themselves, and the power and influence they have over mankind; Christ was above them when here on earth, as appears by his resisting the temptations of Satan, and defeating him in them; by his dispossessing devils from the bodies of men; by his spoiling and destroying them and their works at his death; and by his leading them captive, and triumphing over them at his ascension; and by delivering souls out of his hands at conversion, through his power attending the ministration of his Gospel; and his being above them will still be more manifest, in the binding of Satan a thousand years, and in the final condemnation of him, and of all his angels under him: civil magistrates are sometimes called by these names, and Christ is above them; they receive their governments from him, they rule by him, and are accountable to him, and are set up and put down at his pleasure; all these senses may be taken in; but the first seems chiefly designed: it is added,

and every name that is named, not only in this world, but also in that which is to come; persons of authority and dignity, of fame and renown, whether in earth or heaven; as emperors, kings, princes, nobles, generals of armies &c. in this world, and cherubim, seraphim, &c. in the other world: this phrase denotes both the extensiveness of Christ's kingdom, and the eternity of it; as reaching to both worlds, and being over everything in them, and as lasting to the end of this, and unto that which is to come.

Gill: Eph 1:22 - And hath put all things under his feet // And gave him to be the head over all things to the church

And hath put all things under his feet,.... These words are taken out of Psa 8:6. See Gill on 1Co 15:27.

And gave him to be the head over all things to the church; the Vulgate Latin version reads, "and gave him to be the head over every church", or "all the church"; the Ethiopic version, "the whole church"; which intends not barely professors of religion, or a family of faithful persons, or a particular congregation, in which sense the word is sometimes used; but the whole body of God's elect, the church, which is built on Christ the rock, for which he gave himself, and which is the general assembly and church of the firstborn, whose names are written in heaven: Christ is an head to this church; in what sense he is so; see Gill on 1Co 11:3. And this headship of Christ is the gift of God; and it is an honourable gift to him, as Mediator; it is a glorifying of him, and a giving him in all things the pre-eminence; and it is a free grace gift to the church, and a very special, valuable, and excellent one, and of infinite benefit and advantage to it; and which is expressed in his being head "over all things" to it; to overrule all things for its good; to communicate all good things to it; and to perform all the good offices of an head for it: the Syriac version reads, "and him who is above all things, he gave to be the head to the church" even him who is God over all, blessed for evermore.

Gill: Eph 1:23 - Which is his body // the fulness of him that filleth all in all // filleth all in all

Which is his body,.... That is, which church is the body of Christ; as an human body is but one, consisting of various members, united to each other, and set in an exact proportion and symmetry, and in a proper subservience to one another, and which must be neither more nor fewer than they are; so the church of Christ is but one general assembly, which consists of many persons, of different gifts and usefulness, and are all united together under one head, Christ, whose name they bear, and are made to drink of the same Spirit; and these are placed in such order, as throw a glory and comeliness on each other, and to be useful to one another, so that it cannot be said of the meanest member, that there is no need of it; and the number of them can neither be increased nor diminished; and this is Christ's body, his mystical body, which becomes his by the Father's gift to him, and by his own purchase; to which he is united, and of which he is the only head; and which he loves as his own body, and supplies, directs, and defends:

the fulness of him that filleth all in all; besides the personal fulness which Christ has as God, and his fulness of ability and fitness for his work as Mediator, and his dispensatory fulness, which dwells in him for the use of his people, the church is his relative fulness, which fills him, and makes up Christ mystical; and which is filled by him, and is complete in him: and then will the church appear to be Christ's fulness, when all the elect, both Jews and Gentiles, shall be gathered in; and when these are all filled with the grace designed for them; and when they are all grown up to their full proportion, or are arrived to the measure of the stature of the fulness of Christ; which will be a glorious sight to see, and very desirable: and this shows the certainty of the saints' perseverance and salvation: for if anyone member, even the meanest, could be lost, the church would not be the fulness of Christ: and this may be further concluded, from its being his fulness, who

filleth all in all; which may be understood either more extensively; for he fills both worlds with inhabitants; he fills all places with his omnipresence, and all creatures with proper food and sustenance: or with a limitation to the church and people of God; he fills all his churches and ordinances with his gracious presence; and he fills the various societies of his saints with members and with officers; and these with the gifts and graces of his Spirit, suitable to their place and station; he fills all and every of the saints, all the vessels of mercy, whether greater or lesser, all sorts of them, of larger or meaner capacities; he fills all the powers and faculties of their souls, their hearts with joy, their minds with knowledge, their consciences with peace, their wills with spiritual desires, submission and resignation, and their affections with love to himself and people: in short, he fills them with all grace and goodness, and the fruits of righteousness; and so makes them meet for usefulness here, and for happiness hereafter; the fulness of the earth in Psa_24:1 is by the Jews interpreted of the souls of the righteous, and of the congregation of Israel ^h.