Ephesians 1 · The Lantern

Paul, apostle of Jesus Christ byGod's will, to the saints and faithful in Christ Jesus who are at Ephesus.

Blessed, then, are ye who are God-bearers, spirit-bearers, temple-bearers, bearers of holiness, adorned in all respects with the commandments of Jesus Christ, being "a royal priesthood, a holy nation, a peculiar people," on whose account I rejoice exceedingly, and have had the privilege, by this Epistle, of conversing with "the saints which are at Ephesus, the faithful in Chris…

Observe, he applies the word "through" to the Father. But what then? Shall we say that He is inferior? Surely not. Observe that he calls saints, men with wives, and children, and domestics.

The Apostle writes this letter to the Ephesians who were Asians, coming from Asia Minor which is part of Greece. They were not initiated into the faith by the Apostle Paul but he did strengthen them in it.

Grace to you and peace fromGod our Father, and [the] Lord Jesus Christ.

Both grace and peace remove contention. They convey the will of God. Since therefore they were in the grip of error, grace was first sought on their behalf, in order that they should know God and fully obey God and Christ, putting all trust in Christ and nothing else.… Then he also adds "peace from God." The one who wills ungraciously creates severe discord.

It could be argued that both should be referred to both, that is, both grace and peace apply no less to God the Father than to our Lord Jesus Christ. Or it could be argued that each should be referred to each, so that grace is referred to God the Father and peace to Christ.

He adds here the formula of greeting which indicates three qualities which make any gift pleasing: the sufficiency of the gift, in grace be to you and peace; the power of the giver, from God our Father; and the excellence of the mediator, and from the Lord Jesus Christ.

Blessed [be] theGod and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenlies in Christ;

All their error, therefore, has crept in from the reading of the prophets, which they do not understand — among which is that passage in Isaiah: "my chosen ones will not have children for a curse", and in Deuteronomy among the blessings: "blessed are the children of your womb" — and they suppose that these things are to be in the resurrection, not understanding that spiritual b…

Now God has blessed us not with this or that blessing but with every blessing. It is not as though we all obtain them all at once, but singly we obtain particular ones in due time or some of the whole number. Thereby we possess their fullness through these singular blessings.

Then when he says Blessed be God... (v. 3) in giving thanks, he strengthens them in good, and he does this in three ways: First, by giving as a reason Christ, from whom they have received so many gifts (Ch. 1). Secondly, by reason of they themselves who have been transformed from a former evil condition to their present good one (Ch. 2).

according as he has chosen us in him before [the] world's foundation, that we should be holy and blameless before him in love;

having marked us out beforehand for adoption through Jesus Christ to himself, according to the good pleasure of his will,

in love having predestined us unto adoption through Jesus Christ unto himself. Either "in love" is to be joined with "having predestined", or thus: "he chose us in him in love before the foundation of the world, having predestined us" in adoption "through Jesus Christ unto himself, so that we should be holy and blameless before him".

The eternal firmness and firm eternity of God's predestinating will consist not only in the ordaining of works. God also knows in advance the number of the elect. No one of that full number may lose his eternal grace, nor may any outside that total attain the gift of eternal salvation.

Then (v. 5) he adds the third blessing, that of predestination in the foreordained community of those who are good. Six characteristics of predestination are sketched here.

to [the] praise of [the] glory of his grace, wherein he has taken us into favour in the Beloved:

The Saviour is called 'beloved' without qualification; for even if human beings go astray concerning the apprehension of "righteousness" and of "truth" and of "wisdom", nevertheless all would agree that they 'love' "wisdom" and "truth" and "righteousness".

For as it is above so it is below, says the Scriptures, that we may become obedient unto the Father even unto death, and because, as Christ said, "O God, My God, why have you forsaken Me?" That He did not rescue Him, but truly abandoned Him on the cross; If and in favor of us this was done, then before His face, as such, the voice of God said loudly, This One's grace is everywh…

Now the Apostle writes of the fourth blessing (cf. 1:3), that of becoming pleasing [to God] through the gift of grace. Regarding this he does two things: First, he touches on the giving of this blessing. Secondly, he shows the manner and conditions of its bestowal (1:7).

in whom we have redemption through his blood, the forgiveness of offences, according to the riches of his grace;

If, then, any one allege that in this respect the flesh of the Lord was different from ours, because it indeed did not commit sin, neither was deceit found in His soul, while we, on the other hand, are sinners, he says what is the fact. But if he pretends that the Lord possessed another substance of flesh, the sayings respecting reconciliation will not agree with that man.

The one who is yet to be redeemed is a captive. He has ceased to be free by coming under the power of the enemy. So we are captives in this world and bound by the yoke of slavery to the principalities and powers, unable to release our hands from our chains. So we raise our eyes upward until the Redeemer arrives.

Next (1:7), he sets down the way itself [that grace is given]. Concerning this he does two things: First, the part of Christ in the way it is given. Secondly, the part of God in it, at according to the riches of his grace (1:7b). On the part of Christ he writes of two ways through which Christ has made us pleasing [to God].

which he has caused to abound towards us in all wisdom and intelligence,

What is in all wisdom and, after this, what is in prudence? Jesus too uses this expression in Wisdom, beginning from "all wisdom is from the Lord, and with him it is unto the age".

In all wisdom and prudence, he says, having made known unto us the mystery of his will, as if one should say: he made known to us the things in his heart. For this is the mystery which is full of all wisdom and prudence. For what seekest thou that is greater than this wisdom? Those who were nothing worth—even those He found out, that He might lead them to great riches.

Having set down the blessings generally given to all, the Apostle now turns to those favors especially granted to the Apostles. This section is divided into two parts: First, he proposes the special blessings given the Apostles. Secondly, he indicates their cause (1:11). In reference to the first he does three things.

having made known to us the mystery of his will, according to his good pleasure which he purposed in himself

The apostle, too, writing to the Ephesians, says that God "had proposed in Himself, at the dispensation of the fulfilment of the times, to recall to the head" (that is, to the beginning) "things universal in Christ, which are above the heavens and above the earth in Him." So, too, the two letters of Greece, the first and the last, the Lord assumes to Himself, as figures of the…

Some attentive reader might object: "If Paul knows in part and prophesies in part and now sees as through a glass darkly, how is the mystery of God revealed either to him or to the Ephesians "in all wisdom and insight?" … It is not that they by themselves have learned this mystery "in all wisdom and insight," but God "in all wisdom and insight" has revealed the mystery to us, s…

The reception of an uncommon revelation is their next blessing, that he might make known unto us the mystery of his will. As if he had said: Our wisdom does not consist in discovering the natures of material realities, nor the course of the stars, or such like; rather, it concerns Christ alone.

for [the] administration of the fulness of times; to head up all things in the Christ, the things in the heavens and the things upon the earth; in him,

Into this paradise the Lord has introduced those who obey His call, "summing up in Himself all things which are in heaven, and which are on earth;" but the things in heaven are spiritual, while those on earth constitute the dispensation in human nature.

Heavenly things, he means to say, had been severed from earthly. They had no longer one Head. So far indeed as the system of the creation went, there was over all One God, but so far as management of one household went, this, amid the wide spread of Gentile error, was not the case, but they had been severed from His obedience.

The suitable time was in that dispensation of the fulness of times which Galatians 4 (4-5) speaks of: "But when the fulness of the time came, God sent his Son, made of a woman, made under the law, that he might redeem them who were under the law, that we might receive the adoption of sons." The pointless problem pagans used to raise is thus brushed aside by the Apostle.

in whom we have also obtained an inheritance, being marked out beforehand according to the purpose of him who works all things according to the counsel of his own will,

Whatever God works and does and accomplishes, all these things he works according to the counsel of his own will; for there is nothing that can make him do anything contrary to the counsel of his will, since he is master over all things and rules over the universe.

Having said above "He chose," he now says again: "we have obtained an inheritance" in Christ, that is, through Christ. But since an inheritance is a matter of chance, and not of virtue and choice, he corrects this very thing by saying: "being predestined according to the purpose" of God. For He would not have predestined if He had deemed them unworthy.

Previously the Apostle wrote of how he and the other Apostles received an abundance of grace from Christ (1:8). Lest anyone imagine they had it coming to them the Apostle quickly affirms that they were called by God gratuitously, not for their personal merits. This section is divided into three parts: First, the gratuity of the [Apostolic] call.

that we should be to [the] praise of his glory who have pre-trusted in the Christ:

But then how can opposites be gathered together into him by whom they are in short destroyed? Again, what Christ do the following words announce, when the apostle says: "That we should be to the praise of His glory, who first trusted in Christ? " Now who could have first trusted-i.e.

"To the end that we should be unto the praise of His glory, we who had before hoped in Christ. In whom ye also having heard the word of the truth, the Gospel of your salvation." That is to say, through whom. Observe how he on all occasions speaks of Christ, as the Author of all things, and in no case gives Him the title of a subordinate agent, or a minister.

Finally, he briefly mentions the end of one's predestination and vocation, namely, the praise of God. Thus he states that we may be unto the praise of his glory, we who before hoped in Christ. Through us, who believe in Christ, the glory of God is extolled. "The mountains and hills shall sing praise before you" (Is. 55:12).

in whom ye also [have trusted], having heard the word of the truth, the glad tidings of your salvation; in whom also, having believed, ye have been sealed with the Holy Spirit of promise,

And the others also he sent into the tower, those, namely, who had returned branches that were green and had offshoots but no fruit, having given them seals. And all who went into the tower had the same clothing-white as snow.

"In whom having also believed, ye were sealed with the Holy Spirit of promise, which is an earnest of our inheritance." Here again, the word "sealed," is an indication of especial forecast. He does not speak of our being predestinated only, nor of our being allotted, but further, of our being sealed.

Once the Apostle has enumerated the blessings offered generally to all the faithful, then those especially given the Apostles (1:8), he begins to recount those granted to the Ephesians themselves. This section is divided into two parts: First, he sets down the favors shown them. Secondly, he describes his feelings aroused by the favors (1:15).

who is [the] earnest of our inheritance to the redemption of the acquired possession to [the] praise of his glory.

What shall we say then? Has not the flesh even now (in this life) the spirit by faith? so that the question still remains to be asked, how it is that the animate (or natural) body can be said to be sown? Surely the flesh has received even here the spirit-but only its "earnest; " whereas of the soul (it has received) not the earnest, but the full possession.

A guarantee (arrabōn, "earnest") is not the same as a token or pledge. For a guarantee is given as an affidavit and bond for a future purchase. But a pledge … is an expression of a present reciprocal transaction.

However, as is mentioned in a Gloss, a variant reading has who is the earnest of our inheritance, and perhaps this is a better rendering. For a pledge differs from the object in place of which it is given, and it must be returned once he who has received the pledge obtains the object due him.

Wherefore I also, having heard of the faith in the Lord Jesus which [is] in you, and the love which [ye have] towards all the saints,

It will seem to be a solecism, the phrase "the eyes of the heart being enlightened in the knowledge of him", unless we render it as a hyperbaton; therefore we suppose that the sequence of the construction runs thus: "For this reason I also, having heard of the faith among you in the Lord Jesus, the eyes of your heart being enlightened in the knowledge of him, and that toward al…

Never was anything equal to the yearnings of the Apostle, never anything like the sympathy and the affectionateness of the blessed Paul, who made his every prayer in behalf of whole cities and peoples, and writes the same to all, "I thank my God for you, making mention of you in my prayers." Think how many he had in his mind, whom it were a labor so much as to remember; how man…

After enumerating the blessings conferred on the Ephesians through Christ (1:13), the Apostle now reveals how his affection for them has grown. This section is divided into three parts: First, he begins by relating the good reports he has heard concerning them. Secondly, he gives the thanks due for the blessings they have received (1:16a).

do not cease giving thanks for you, making mention [of you] at my prayers,

Every prayer that we offer up to God is made either in thanks for what we have received or in petition to receive something else. We are encouraged to pray both for ourselves and for those we love. So Paul says, "I make mention of you in my prayer." "Therefore my chief prayer is first on my account, then on yours."

"For this reason." Why then? Because you, having believed, received the seal of the Spirit and obtained the pledge of future blessings and perfect redemption, and are to receive what has been prepared for those who rightly believe and live piously — "I unceasingly give thanks for you." Do you see what a compassionate heart?

Next (1:16a), the Apostle gives thanks for these goods and blessings he has heard about, saying I cease not to give thanks for you. On the contrary, however, he could not have continually offered thanks for them. I reply.

that theGod of our Lord Jesus Christ, the Father of glory, would give you [the] spirit of wisdom and revelation in the full knowledge of him,

From Him also is besought "the spirit of wisdom," at whose disposal is enumerated that sevenfold distribution of the spirit of grace by Isaiah.

What is thy prayer, and what thy entreaty? It is "That the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation." Two things he requires them to understand, as it is their duty to understand them; to what blessings they are called, and how they have been released from their former state.

It must be acknowledged, at this point, that our Lord Jesus Christ is both God and man. Insofar as he is man, he is related to God, since he is composed of body and soul, both of which, being creatures, are necessarily related to God. But according as he is God, he is related to the Father. "I ascend to my Father and to your Father, to my God and to your God" (Jn. 20:17).

being enlightened in the eyes of your heart, so that ye should know what is the hope of his calling, [and] what the riches of the glory of his inheritance in the saints,

and what the surpassing greatness of his power towards us who believe, according to the working of the might of his strength,

It was He who "wrought in Christ His mighty power, by raising Him from the dead, and setting Him at His own right hand, and putting all things under His feet" -even the same who said: "Sit Thou on my right hand, until I make Thine enemies Thy footstool.

Since he was speaking within the limits of human language and was unable to hymn the Lord as he wished and show the greatness of his gifts, the holy apostle brings together many things under one name, striving to reveal these as much as language permits.

The other aspect [of the gift of understanding] which he sets down in reference to the future glory pertains especially to the Apostles. Hence he asks that you may know... what is the exceeding greatness of his power towards us, the Apostles.

[in] which he wrought in the Christ [in] raising him from among [the] dead, and he set him down at his right hand in the heavenlies,

We must hold that these things are said with a bodily figure, not as though there were certain perceptible seats or thrones set in the heavens, on which the Father sits, and the Son at the right hand of the Father; for if we understand them thus, we would not be speaking of these things worthily of the divine nature.

He demonstrates the power of God through a human image. It is not that a material throne is set up and God the Father is physically seated on it and has the Son seated above with him.

As a result, he specifies the form and exemplar in more detail, showing what pertains to the exaltation of Christ while speaking of him inasmuch as he is man (v. 20b ff.). He writes of three favors in the exaltation of Christ: First, the transition from death to life, by raising him up from the dead.

above every principality, and authority, and power, and dominion, and every name named, not only in this age, but also in that to come;

To these persons one may with justice say (as Scripture itself suggests), To what distance above God do ye lift up your imaginations, O ye rashly elated men?

"Far above all rule," he saith. Need then indeed is there of the Spirit, of an understanding wise in the knowledge of Him. Need then is there indeed of revelation. Reflect, how vast is the distance between the nature of man and of God. Yet from this vile estate hath He exalted Him to that high dignity. Nor does He mount by degrees, first one step, then another, then a third.

In relation to spiritual creatures, he first mentions that Christ is exalted over certain specific ones, and secondly, over all of them generally (1:21b). To understand this, note that there are nine ranks of angels, of which the Apostle here (1:21a) mentions only the four middle ranks. Above these are the three superior ranks of the Thrones, Cherubim and Seraphim.

and has put all things under his feet, and gave him [to be] head over all things to the assembly,

But how the Church, being the body of Christ, is the fullness of him who is filled, all in all, we wish to know, and why it is not said 'of him who fills all in all' but 'of him who is filled.' For it will seem more consistent to have said that Christ is the one who fills, and not the one who is filled; for he himself is the fullness not only "of the law", but is also the fulln…

By his foreknowledge he is celebrating what is to come as though it were done already, as I explained above when he says "he has blessed us." … Either this interpretation, or a better one might be: If we are to take account of what has gone before, we should take this to mean that even those things whose will is not subject to him serve him because of their natural condition.

The Apostle has previously dealt with the exaltation of Christ both from the viewpoint of his passing over from death to life (1:20a), and from that of his exaltation to the highest glory (1:20b-21). Now he treats of the immense power of his exaltation. Concerning this he does two things: First, he discusses the power of Christ with respect to the whole of creation.

which is his body, the fulness of him who fills all in all:

So, then, brethren, if we do the will of our Father God, we shall be members of the first church, the spiritual, — that which was created before sun and moon; but if we shall not do the will of the Lord, we shall come under the Scripture which says, "My house became a den of robbers." [Jeremiah 7:11] So, then, let us elect to belong to the church of life, that we may be saved.

"Which is His body." In order then that when you hear of the Head you may not conceive the notion of supremacy only, but also of consolidation, and that you may behold Him not as supreme Ruler only, but as Head of a body. "The fulness of Him that filleth all in all" he says. As though this were not sufficient to show the close connection and relationship, what does he add?

He speaks of the relation of the Church to Christ at which is his body, inasmuch as she is subject to him, receives his influence, and shares the same nature with Christ. "Just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. For in one Spirit were we all baptized into one body" (1 Cor. 12:12-13).

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