121 lines
39 KiB
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121 lines
39 KiB
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<p id="Chapter1" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 1
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<p id="Eph1_1"><a onclick="return mV('Eph',1,'1-23');">Eph 1:1-23</a>. INSCRIPTION: ORIGIN OF THE CHURCH IN THE FATHER'S ETERNAL COUNSEL, AND THE SON'S BLOODSHEDDING: THE SEALING OF IT BY THE SPIRIT. THANKSGIVING AND PRAYER THAT THEY MAY FULLY KNOW GOD'S GRACIOUS POWER IN CHRIST TOWARDS THE SAINTS.
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<p><b>1. by</b>—rather, "<i>through</i> the will of God": called to the apostleship through that same "will" which originated the Church (<a onclick="return mV('Eph',1,5);">Eph 1:5</a>, <a onclick="return mV('Eph',1,9);">9</a>, <a onclick="return mV('Eph',1,11);">11</a>; compare <a onclick="return mV('Gal',1,4);">Gal 1:4</a>).
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<br><br><b>which are at Ephesus</b>—(See JFB for <a href="./Comm/jfb/Eph/Eph000.html"><i>Introduction.</i></a>)
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<br><br><b>to the saints...and to the faithful</b>—The same persons are referred to by both designations, as the <i>Greek</i> proves: "to those who are saints, and faithful in Christ Jesus." The <i>sanctification</i> by God is here put before man's <i>faith.</i> The twofold aspect of salvation is thus presented, God's grace in the first instance <i>sanctifying</i> us, (that is, setting us apart in His eternal purposes as holy unto Himself); and our faith, by God's gift, laying hold of salvation (<a onclick="return mV('2Th',2,13);">2Th 2:13</a>; <a onclick="return mV('1Pe',1,2);">1Pe 1:2</a>).
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<p id="Eph1_2"><b>2.</b> (<a onclick="return mV('Rom',1,7);">Rom 1:7</a>; <a onclick="return mV('1Cr',1,3);">1Cr 1:3</a>; <a onclick="return mV('2Cr',1,2);">2Cr 1:2</a>; <a onclick="return mV('Gal',1,3);">Gal 1:3</a>).
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<p id="Eph1_3"><b>3.</b> The doxologies in almost all the Epistles imply the real sense of grace experienced by the writers and their readers (<a onclick="return mV('1Pe',1,3);">1Pe 1:3</a>). <a onclick="return mV('Eph',1,'3-14');">Eph 1:3-14</a> sets forth summarily the Gospel of the grace of God: the FATHER'S work of love, <a onclick="return mV('Eph',1,3);">Eph 1:3</a> (choosing us to <i>holiness,</i> <a onclick="return mV('Eph',1,4);">Eph 1:4</a>; to <i>sonship,</i> <a onclick="return mV('Eph',1,5);">Eph 1:5</a>; to <i>acceptance,</i> <a onclick="return mV('Eph',1,6);">Eph 1:6</a>): the SON'S, <a onclick="return mV('Eph',1,7);">Eph 1:7</a> (<i>redemption,</i> <a onclick="return mV('Eph',1,7);">Eph 1:7</a>; <i>knowledge of the mystery of His will,</i> <a onclick="return mV('Eph',1,9);">Eph 1:9</a>; <i>an inheritance,</i> <a onclick="return mV('Eph',1,11);">Eph 1:11</a>); the HOLY SPIRIT'S, <a onclick="return mV('Eph',1,13);">Eph 1:13</a> (<i>sealing,</i> <a onclick="return mV('Eph',1,13);">Eph 1:13</a>; giving an <i>earnest</i> of the inheritance, <a onclick="return mV('Eph',1,14);">Eph 1:14</a>).
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<br><br><b>the God and Father of...Christ</b>—and so the God and Father of us who are in Him (<a onclick="return mV('Jhn',20,17);">Jhn 20:17</a>). God is "the God" of the <i>man</i> Jesus, and "the Father" of the <i>Divine Word.</i> The <i>Greek</i> is, "<i>Blessed</i> us," not "hath blessed us"; referring to the past original counsel of God. As in creation (<a onclick="return mV('Gen',1,22);">Gen 1:22</a>) so in redemption (<a onclick="return mV('Gen',12,3);">Gen 12:3</a>; <a onclick="return mV('Mat',5,'3-11');">Mat 5:3-11</a>; <a onclick="return mV('Mat',25,34);">25:34</a>) God "blesses" His children; and that not in mere <i>words,</i> but in <i>acts.</i>
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<br><br><b>us</b>—all Christians.
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<br><br><b>blessings</b>—<i>Greek,</i> "blessing." "All," that is, "<i>every possible</i> blessing for time and eternity, which <i>the Spirit</i> has to bestow" (so "spiritual" means; not "spiritual," as the term is now used, as opposed to <i>bodily</i>).
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<br><br><b>in heavenly <i>places</i></b>—a phrase five times found in this Epistle, and not elsewhere (<a onclick="return mV('Eph',1,20);">Eph 1:20</a>; <a onclick="return mV('Eph',2,6);">Eph 2:6</a>; <a onclick="return mV('Eph',3,10;">3:10</a>; <a onclick="return mV('Eph',6,12);">6:12</a>); <i>Greek,</i> "in <i>the</i> heavenly places." Christ's ascension is the means of introducing us into the heavenly places, which by our sin were barred against us. Compare the change made by Christ (<a onclick="return mV('Col',1,20);">Col 1:20</a>; <a onclick="return mV('Eph',1,20);">Eph 1:20</a>). While Christ in the flesh was in the form of a <i>servant,</i> God's people could not realize fully their heavenly privileges as sons. Now "our <i>citizenship</i> (<i>Greek</i>) is in heaven" (<a onclick="return mV('Phl',3,20);">Phl 3:20</a>), where our High Priest is ever "blessing" us. Our "treasures" are there (<a onclick="return mV('Mat',6,20,21);">Mat 6:20-21</a>); our aims and affections (<a onclick="return mV('Col',3,1,);">Col 3:1-2</a>); our hope (<a onclick="return mV('Col',1,5);">Col 1:5</a>; <a onclick="return mV('Tts',2,13);">Tts 2:13</a>); our inheritance (<a onclick="return mV('1Pe',1,4);">1Pe 1:4</a>). The gift of the Spirit itself, the source of the "spiritual blessing," is by virtue of Jesus having ascended thither (<a onclick="return mV('Eph',4,8);">Eph 4:8</a>).
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<br><br><b>in Christ</b>—the center and source of all blessing to us.
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<p id="Eph1_4"><b>4. hath chosen us</b>—<i>Greek,</i> "<i>chose</i> us out for Himself" (namely, <i>out of</i> the world, <a onclick="return mV('Gal',1,4);">Gal 1:4</a>): referring to His original choice, spoken of as <i>past.</i>
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<br><br><b>in him</b>—The repetition of the idea, "in Christ" (<a onclick="return mV('Eph',1,3);">Eph 1:3</a>), implies the paramount importance of the truth that it is <i>in Him,</i> and by virtue of union to Him, the Second Adam, the Restorer ordained for us from everlasting, the Head of redeemed humanity, believers have all their blessings (<a onclick="return mV('Eph',3,11);">Eph 3:11</a>).
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<br><br><b>before the foundation of the world</b>—This assumes the eternity of the Son of God (<a onclick="return mV('Jhn',17,5,24);">Jhn 17:5, 24</a>), as of the election of believers in Him (<a onclick="return mV('2Ti',1,9);">2Ti 1:9</a>; <a onclick="return mV('2Th',2,13);">2Th 2:13</a>).
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<br><br><b>that we should be holy</b>—positively (<a onclick="return mV('Deu',14,2);">Deu 14:2</a>).
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<br><br><b>without blame</b>—negatively (<a onclick="return mV('Eph',5,27);">Eph 5:27</a>; <a onclick="return mV('1Th',3,13);">1Th 3:13</a>).
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<br><br><b>before him</b>—It is to Him the believer looks, walking as in His presence, before whom he looks to be accepted in the judgment (<a onclick="return mV('Col',1,22);">Col 1:22</a>; compare <a onclick="return mV('Rev',7,15);">Rev 7:15</a>).
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<br><br><b>in love</b>—joined by BENGEL and others with <a onclick="return mV('Eph',1,5);">Eph 1:5</a>, "in love having predestinated us," etc. But <i>English Version</i> is better. The words qualify the whole clause, "that we should be holy...before Him." Love, lost to man by the fall, but restored by redemption, is the root and fruit and sum of all holiness (<a onclick="return mV('Eph',5,2);">Eph 5:2</a>; <a onclick="return mV('1Th',3,12,13);">1Th 3:12-13</a>).
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<p id="Eph1_5"><b>5. predestinated</b>—more special in respect to the <i>end</i> and precise <i>means,</i> than "chosen" or <i>elected.</i> We are "chosen" <i>out of the rest of the world;</i> "predestinated" <i>to all things that secure the inheritance</i> for us (<a onclick="return mV('Eph',1,11);">Eph 1:11</a>; <a onclick="return mV('Rom',8,29);">Rom 8:29</a>). "<i>Foreordained.</i>"
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<br><br><b>by Jesus</b>—<i>Greek,</i> "<i>through</i> Jesus."
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<br><br><b>to himself</b>—the Father (<a onclick="return mV('Col',1,20);">Col 1:20</a>). ALFORD explains, "adoption ...<i>into</i> Himself," that is, so that we should be <i>partakers of the divine nature</i> (<a onclick="return mV('2Pe',1,4);">2Pe 1:4</a>). LACHMANN reads, "unto <i>Him.</i>" The context favors the explanation of CALVIN: God has regard <i>to Himself</i> and the glory of His grace (<a onclick="return mV('Eph',1,6,12,14);">Eph 1:6, 12, 14</a>) as His ultimate end. He had one only-begotten Son, and He was pleased <i>for His own glory,</i> to choose out of a lost world many to become His adopted sons. Translate, "<i>unto</i> Himself."
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<br><br><b>the good pleasure of his will</b>—So the <i>Greek</i> (<a onclick="return mV('Mat',11,26);">Mat 11:26</a>; <a onclick="return mV('Luk',10,21);">Luk 10:21</a>). We cannot go beyond "the good pleasure of His will" in searching into the causes of our salvation, or of any of His works (<a onclick="return mV('Eph',1,9);">Eph 1:9</a>). (<a onclick="return mV('Job',33,13);">Job 33:13</a>. ) Why needest thou philosophize about an imaginary world of optimism? Thy concern is to take heed that thou be not bad. There was nothing in us which deserved His love (<a onclick="return mV('Eph',1,1,9,11);">Eph 1:1, 9, 11</a>) [BENGEL].
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<p id="Eph1_6"><b>6.</b> (<a onclick="return mV('Eph',1,7,17,18);">Eph 1:7, 17-18</a>). The end aimed at (<a onclick="return mV('Psa',50,23);">Psa 50:23</a>), that is, that the glory of His grace may be praised by all His creatures, men and angels.
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<br><br><b>wherein</b>—Some of the oldest manuscripts read, "<i>which.</i>" Then translate, "which He graciously bestowed on us." But <i>English Version</i> is supported by good manuscripts and the oldest versions.
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<br><br><b>us accepted</b>—a kindred <i>Greek</i> word to "grace": <i>charitos, echaritosen:</i> translate, "graciously accepted"; "made us subjects of His grace"; "embraced us in the arms of His grace" (<a onclick="return mV('Rom',3,24);">Rom 3:24</a>; <a onclick="return mV('Rom',5,15);">5:15</a>).
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<br><br><b>in the beloved</b>—pre-eminently so called (<a onclick="return mV('Mat',3,17);">Mat 3:17</a>; <a onclick="return mV('Mat',17,5);">17:5</a>; <a onclick="return mV('Jhn',3,35);">Jhn 3:35</a>; <a onclick="return mV('Col',1,13);">Col 1:13</a>). <i>Greek,</i> "Son of His love." It is only "IN HIS BELOVED" that He loves us (<a onclick="return mV('Eph',1,3);">Eph 1:3</a>; <a onclick="return mV('1Jo',4,9,10);">1Jo 4:9-10</a>).
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<p id="Eph1_7"><b>7. In whom</b>—"the Beloved" (<a onclick="return mV('Eph',1,6);">Eph 1:6</a>; <a onclick="return mV('Rom',3,24);">Rom 3:24</a>).
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<br><br><b>we have</b>—as a <i>present</i> possession.
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<br><br><b>redemption</b>—<i>Greek,</i> "<i>our</i> (literally, '<i>the</i>') redemption"; THE redemption which is the grand subject of all revelation, and especially of the New Testament (<a onclick="return mV('Rom',3,24);">Rom 3:24</a>), namely, from the power, guilt, and penal consequences of sin (<a onclick="return mV('Mat',1,21);">Mat 1:21</a>). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (<a onclick="return mV('Lev',25,48);">Lev 25:48</a>). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (<a onclick="return mV('Mat',20,28);">Mat 20:28</a>). Another "redemption" follows, namely, that "of the purchased possession" hereafter (<a onclick="return mV('Eph',1,14);">Eph 1:14</a>).
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<br><br><b>through his blood</b>— (<a onclick="return mV('Eph',2,13);">Eph 2:13</a>); as the instrument; the propitiation, that is, the consideration (devised by His own love) for which He, who was justly angry (<a onclick="return mV('Isa',12,1);">Isa 12:1</a>), becomes propitious to us; the expiation, the price paid to divine justice for our sin (<a onclick="return mV('Act',20,28);">Act 20:28</a>; <a onclick="return mV('Rom',3,25);">Rom 3:25</a>; <a onclick="return mV('1Cr',6,20);">1Cr 6:20</a>; <a onclick="return mV('Col',1,20);">Col 1:20</a>; <a onclick="return mV('1Pe',1,18,19);">1Pe 1:18-19</a>).
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<br><br><b>the forgiveness of sins</b>—<i>Greek,</i> "the remission of <i>our transgressions</i>": not merely "<i>pretermission,</i>" as the <i>Greek</i> (<a onclick="return mV('Rom',3,25);">Rom 3:25</a>) ought to be translated. This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power, negatively; and the reconciliation of an offended God, and a satisfaction unto a just God, positively.
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<br><br><b>riches of his grace</b>— (<a onclick="return mV('Eph',2,7);">Eph 2:7</a>); "the exceeding riches of His grace." Compare <a onclick="return mV('Eph',1,18);">Eph 1:18</a>; <a onclick="return mV('Eph',3,16);">Eph 3:16</a>, "according to the riches of His glory": so that "grace" is His "glory."
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<p id="Eph1_8"><b>8.</b> Rather, "which He made to abound towards us."
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<br><br><b>all wisdom and prudence</b>—"wisdom" in devising the plan of redeeming mankind; "prudence" in executing it by the means, and in making all the necessary arrangements of Providence for that purpose. Paul attributes to the Gospel of God's grace "all" possible "wisdom and prudence," in opposition to the boasts of wisdom and prudence which the unbelieving Jews and heathen philosophers and false apostles arrogated for their teachings. Christ crucified, though esteemed "foolishness" by the world, is "the wisdom of God" (<a onclick="return mV('1Cr',1,'18-30');">1Cr 1:18-30</a>). Compare <a onclick="return mV('Eph',3,10);">Eph 3:10</a>, "the <i>manifold</i> wisdom of God."
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<p id="Eph1_9"><b>9.</b> "He hath abounded," or "made (grace) to abound toward us" (<a onclick="return mV('Eph',1,8);">Eph 1:8</a>), <i>in that He made known</i> to us, namely, experimentally, in our hearts.
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<br><br><b>the mystery</b>—God's purpose of redemption hidden heretofore in His counsels, but now revealed (<a onclick="return mV('Eph',6,19);">Eph 6:19</a>; <a onclick="return mV('Rom',16,25);">Rom 16:25</a>; <a onclick="return mV('Col',1,26);">Col 1:26-27</a>). This "mystery" is not like the heathen mysteries, which were imparted only to the initiated few. All Christians are the initiated. Only unbelievers are the uninitiated.
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<br><br><b>according to his good pleasure</b>—showing the cause why "He hath made known to us the mystery," namely, His own loving "good pleasure" toward us; also the <i>time</i> and <i>manner</i> of His doing so, are according to His good pleasure.
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<br><br><b>purposed</b>— (<a onclick="return mV('Eph',1,11);">Eph 1:11</a>).
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<br><br><b>in himself</b>—God the Father. BENGEL takes it, "in <i>Him,</i>" that is, <i>Christ,</i> as in <a onclick="return mV('Eph',1,3,4);">Eph 1:3-4</a>. But the proper name, "in <i>Christ,</i>" <a onclick="return mV('Eph',1,10);">Eph 1:10</a>, immediately after, is inconsistent with His being here meant by the pronoun.
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<p id="Eph1_10"><b>10.</b> Translate, "<i>Unto</i> the dispensation of the fulness of the times," that is, "which He purposed in Himself" (<a onclick="return mV('Eph',1,9);">Eph 1:9</a>) <i>with a view to</i> the economy of (the gracious <i>administration belonging to</i>) the fulness of the times (<i>Greek,</i> "fit times," "seasons"). More comprehensive than "the fulness of the time" (<a onclick="return mV('Gal',4,4);">Gal 4:4</a>). The whole of the Gospel <i>times</i> (plural) is meant, with the benefits to the Church <i>dispensed</i> in them severally and successively. Compare "the ages to come" (<a onclick="return mV('Eph',2,7);">Eph 2:7</a>). "The ends of the ages" (<i>Greek,</i> <a onclick="return mV('1Cr',10,11);">1Cr 10:11</a>); "the times (same <i>Greek</i> as here, 'the seasons,' or 'fitly appointed times') of the Gentiles" (<a onclick="return mV('Luk',21,24);">Luk 21:24</a>); "the seasons which the Father hath put in His own power" (<a onclick="return mV('Act',1,7);">Act 1:7</a>); "the times of restitution of all things which God hath spoken by the prophets since the world began" (<a onclick="return mV('Act',3,20,21);">Act 3:20-21</a>). The coming of Jesus at the first advent, "in the fulness of time," was <i>one</i> of these "times." The descent of the Holy Ghost, "when Pentecost was <i>fully come</i>" (<a onclick="return mV('Act',2,1);">Act 2:1</a>), was another. The testimony given by the apostles to Him "in due time" ("in its own seasons," <i>Greek</i>) (<a onclick="return mV('1Ti',2,6);">1Ti 2:6</a>) was another. The conversion of the Jews "when the <i>times</i> 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 (<a onclick="return mV('Act',1,7);">Act 1:7</a>).
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<br><br><b>gather together in one</b>—<i>Greek,</i> "sum up under one head"; "recapitulate." The "good pleasure which He purposed," was "to sum up all things (<i>Greek,</i> 'THE whole range of things') in Christ (<i>Greek,</i> 'the Christ,' that is, <i>His</i> 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 (<a onclick="return mV('Eph',3,15);">Eph 3:15</a>); 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 <a onclick="return mV('Col',1,20);">Col 1:20</a> 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."
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<p id="Eph1_11"><b>11. In whom</b>—by virtue of union to whom.
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<br><br><b>obtained an inheritance</b>—literally, "We were made to have an inheritance" [WAHL]. Compare <a onclick="return mV('Eph',1,18);">Eph 1:18</a>, "<i>His</i> inheritance in the saints": as <i>His</i> inheritance is there said to be <i>in them,</i> so <i>theirs</i> is here said to be <i>in Him</i> (<a onclick="return mV('Act',26,18);">Act 26:18</a>). However, <a onclick="return mV('Eph',1,12);">Eph 1:12</a>, "That we should BE TO ...His glory" (not "that we should <i>have</i>"), favors the translation of BENGEL, ELLICOTT, and others, "We were <i>made</i> an inheritance." So the literal Israel (<a onclick="return mV('Deu',4,20);">Deu 4:20</a>; <a onclick="return mV('Deu',9,29);">9:29</a>; <a onclick="return mV('Deu',32,9);">32:9</a>). "Also" does not mean "we also," nor as <i>English Version,</i> "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."
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<br><br><b>predestinated</b>— (<a onclick="return mV('Eph',1,5);">Eph 1:5</a>). 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 <a onclick="return mV('Eph',1,12);">Eph 1:12</a>, means <i>Jewish</i> believers (whence the reference to the election of Israel nationally arises), as contrasted with "you" (<a onclick="return mV('Eph',1,13);">Eph 1:13</a>) <i>Gentile</i> believers.
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<br><br><b>purpose</b>—repeated from "purposed" (<a onclick="return mV('Eph',1,9);">Eph 1:9</a>; <a onclick="return mV('Eph',3,11);">Eph 3:11</a>). The Church existed in the mind of God eternally, before it existed in creation.
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<br><br><b>counsel of his...will</b>— (<a onclick="return mV('Eph',1,5);">Eph 1:5</a>), "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 <a onclick="return mV('Act',20,27);">Act 20:27</a>, "All the counsel of God" (<a onclick="return mV('Isa',28,29);">Isa 28:29</a>). 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].
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<p id="Eph1_12"><b>12.</b> (<a onclick="return mV('Eph',1,6,14);">Eph 1:6, 14</a>).
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<br><br><b>who first trusted in Christ</b>—rather (we Jewish Christians), "who have before hoped in <i>the</i> Christ": who before the Christ came, looked forward to His coming, waiting for the consolation of Israel. Compare <a onclick="return mV('Act',26,6,7);">Act 26:6-7</a>, "I am judged for <i>the hope of the promise made of God unto our fathers: unto which our twelve tribes,</i> instantly serving God day and night, <i>hope to come.</i>" <a onclick="return mV('Act',28,20);">Act 28:20</a>, "<i>the hope of Israel</i>" [ALFORD]. Compare <a onclick="return mV('Eph',1,18);">Eph 1:18</a>; <a onclick="return mV('Eph',2,12);">2:12</a>; <a onclick="return mV('Eph',4,4);">4:4</a>.
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<p id="Eph1_13"><b>13. In whom ye also</b>—Ye Gentiles. Supply as <i>English Version,</i> "trusted," from <a onclick="return mV('Eph',1,12);">Eph 1:12</a>; or "are." The priority of us Jews does not exclude you Gentiles from sharing in Christ (compare <a onclick="return mV('Act',13,46);">Act 13:46</a>).
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<br><br><b>the word of truth</b>—the instrument of sanctification, and of the new birth (<a onclick="return mV('Jhn',17,17);">Jhn 17:17</a>; <a onclick="return mV('2Ti',2,15);">2Ti 2:15</a>; <a onclick="return mV('Jam',1,18);">Jam 1:18</a>). Compare <a onclick="return mV('Col',1,5);">Col 1:5</a>, where also, as here, it is connected with "hope." Also <a onclick="return mV('Eph',4,21);">Eph 4:21</a>.
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<br><br><b>sealed</b>—as God's confirmed children, by the Holy Spirit as the seal (<a onclick="return mV('Act',19,'1-6');">Act 19:1-6</a>; <a onclick="return mV('Rom',8,16,23);">Rom 8:16, 23</a>; <a onclick="return mV('1Jo',3,24);">1Jo 3:24</a>; see on JFB for <a href="./Comm/jfb/2Cr/2Cr001.html#a2Co1_22">2Co 1:22</a>). A seal impressed on a document gives undoubted validity to the contract in it (<a onclick="return mV('Jhn',3,33);">Jhn 3:33</a>; <a onclick="return mV('Jhn',6,27);">6:27</a>; compare <a onclick="return mV('2Cr',3,3);">2Cr 3:3</a>). So the sense of "the love of God shed abroad in the heart by the Holy Ghost" (<a onclick="return mV('Rom',5,5);">Rom 5:5</a>), and the sense of adoption given through the Spirit at regeneration (<a onclick="return mV('Rom',8,15,16);">Rom 8:15-16</a>), 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 <i>past</i> once for all. The witnessing to our hearts that we are the children of God, and heirs (<a onclick="return mV('Eph',1,11);">Eph 1:11</a>), is the Spirit's <i>present</i> testimony, the "earnest of the (coming) inheritance" (<a onclick="return mV('Rom',8,'16-18');">Rom 8:16-18</a>).
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<br><br><b>that Holy Spirit of promise</b>—rather, as the <i>Greek,</i> "The Spirit of promise, even the Holy Spirit": The <i>Spirit promised</i> both in the Old and New Testaments (<a onclick="return mV('Joe',2,28);">Joe 2:28</a>; <a onclick="return mV('Zec',12,10);">Zec 12:10</a>; <a onclick="return mV('Jhn',7,38,39);">Jhn 7:38-39</a>). "The word" <i>promised</i> the Holy Spirit. Those who "believed the word of truth" were sealed by the Spirit accordingly.
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<p id="Eph1_14"><b>14. earnest</b>—the first instalment paid as a pledge that the rest will follow (<a onclick="return mV('Rom',8,23);">Rom 8:23</a>; <a onclick="return mV('2Cr',1,22);">2Cr 1:22</a>).
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<br><br><b>until</b>—rather, "<i>Unto</i> the redemption," etc.; joined thus, "ye were sealed (<a onclick="return mV('Eph',1,13);">Eph 1:13</a>) unto," that is, <i>for the purpose of and against,</i> the accomplishment of "the redemption," namely, not the <i>redemption</i> in its first stage, made by the blood of Christ, which secures our <i>title,</i> but, in its final completion, when the actual <i>possession</i> shall be ours, the full "redemption of the body" (<a onclick="return mV('Rom',8,23);">Rom 8:23</a>), as well as of the soul, from every infirmity (<a onclick="return mV('Eph',4,30);">Eph 4:30</a>). 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 (<a onclick="return mV('Rom',8,'21-23');">Rom 8:21-23</a>; <a onclick="return mV('2Pe',3,13);">2Pe 3:13</a>).
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<br><br><b>of the purchased possession</b>—God's people <i>purchased</i> ("acquired," <i>Greek</i>) as His <i>peculiar</i> (<i>Greek</i>) possession by the blood of Christ (<a onclick="return mV('Act',20,28);">Act 20:28</a>). We value highly that which we pay a high price for; so God, His Church (<a onclick="return mV('Eph',5,25,26);">Eph 5:25-26</a>; <a onclick="return mV('1Pe',1,18);">1Pe 1:18</a>; <a onclick="return mV('1Pe',2,9);">2:9</a>; "my <i>special</i> treasure," <a onclick="return mV('Mal',3,17);">Mal 3:17</a>, <i>Margin</i>).
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<p id="Eph1_15"><b>15. Wherefore</b>—because ye are in Christ and sealed by His Spirit (<a onclick="return mV('Eph',1,13,14);">Eph 1:13-14</a>).
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<br><br><b>I also</b>—on my part, in return for God's so great benefits to <i>you.</i>
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<br><br><b>after I heard</b>—ever since I have heard. Not implying that he had only <i>heard</i> of their conversion: an erroneous argument used by some against the address of this Epistle to the Ephesians (see on JFB for <a href="./Comm/jfb/Eph/Eph001.html#Eph1_1">Eph 1:1</a>); but referring to the report he had heard <i>since</i> he was with them, as to their Christian graces. So in the case of Philemon, his "<i>beloved fellow laborer</i>" (<a onclick="return mV('Phm',1,1);">Phm 1:1</a>), he uses the same words (<a onclick="return mV('Phm',1,4,5);">Phm 1:4-5</a>).
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<br><br><b>your faith</b>—rather, as <i>Greek,</i> "the faith among you," that is, which many (not all) of you have.
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<br><br><b>love unto all the saints</b>—of whatever name, simply because they are saints. A distinguishing characteristic of true Christianity (<a onclick="return mV('Eph',6,24);">Eph 6:24</a>). "<i>Faith</i> and <i>love</i> he often joins together. A wondrous pair" [CHRYSOSTOM]. <i>Hope</i> is added, <a onclick="return mV('Eph',1,18);">Eph 1:18</a>.
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<p id="Eph1_16"><b>16.</b> (<a onclick="return mV('Col',1,9);">Col 1:9</a>).
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<br><br><b>of you</b>—omitted in the oldest manuscripts. Then the translation may be as <i>English Version</i> still, or as ALFORD, "making mention of <i>them</i>" (your "faith and love").
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<p id="Eph1_17"><b>17.</b> A fit prayer for all Christians.
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<br><br><b>the God of our Lord Jesus</b>—appropriate title here; as in <a onclick="return mV('Eph',1,'20-22');">Eph 1:20-22</a> he treats of <i>God's</i> raising <i>Jesus</i> to be Head over all things to the Church. Jesus Himself called the Father "<i>My</i> God" (<a onclick="return mV('Mat',27,46);">Mat 27:46</a>).
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<br><br><b>the Father of glory</b>—(Compare <a onclick="return mV('Act',7,2);">Act 7:2</a>). 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" (<a onclick="return mV('Eph',1,18);">Eph 1:18</a>) shall be ours (<a onclick="return mV('Jhn',17,24);">Jhn 17:24</a>; <a onclick="return mV('2Cr',3,'7-');">2Cr 3:7 - 4:6</a>).
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<br><br><b>the spirit of wisdom</b>—whose attribute is infinite wisdom and who works wisdom in believers (<a onclick="return mV('Isa',11,2);">Isa 11:2</a>).
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<br><br><b>and revelation</b>—whose function it is to <i>reveal</i> to believers spiritual mysteries (<a onclick="return mV('Jhn',16,14,15);">Jhn 16:14-15</a>; <a onclick="return mV('1Cr',2,10);">1Cr 2:10</a>).
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<br><br><b>in the knowledge</b>—rather, as <i>Greek</i> (see on JFB for <a href="./Comm/jfb/1Cr/1Cr013.html#a1Co13_12">1Co 13:12</a>), "in the <i>full knowledge</i> of Him," namely, God.
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<p id="Eph1_18"><b>18. understanding</b>—The oldest manuscripts, versions, and Fathers, read "heart." Compare the contrary state of unbelieving, the <i>heart</i> being in fault (<a onclick="return mV('Eph',4,18);">Eph 4:18</a>; <a onclick="return mV('Mat',13,15);">Mat 13:15</a>). Translate, "Having the eyes of your heart enlightened" (<a onclick="return mV('Eph',5,14);">Eph 5:14</a>; <a onclick="return mV('Mat',4,16);">Mat 4:16</a>). The first effect of the Spirit moving in the new creation, as in the original physical creation (<a onclick="return mV('Gen',1,3);">Gen 1:3</a>; <a onclick="return mV('2Cr',4,6);">2Cr 4:6</a>). So THEOPHILUS to AUTOLYCUS (1.3), "the ears of the heart." Where spiritual <i>light</i> is, there is <i>life</i> (<a onclick="return mV('Jhn',1,4);">Jhn 1:4</a>). The heart is "the core of life" [HARLESS], and the fountain of the thoughts; whence "the heart" in Scripture includes the <i>mind,</i> as well as the inclination. Its "eye," or inward vision, both receives and contemplates the light (<a onclick="return mV('Mat',6,22,23);">Mat 6:22-23</a>). The eye is the symbol of intelligence (<a onclick="return mV('Eze',1,18);">Eze 1:18</a>).
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<br><br><b>the hope of his calling</b>—the hope appertaining to His having called you; or, to the calling wherewith He has called you.
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<br><br><b>and</b>—omitted in the oldest manuscripts and versions.
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<br><br><b>riches of the glory</b>— (<a onclick="return mV('Col',1,27);">Col 1:27</a>).
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<br><br><b>his inheritance in the saints</b>—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 JFB for <a href="./Comm/jfb/Eph/Eph001.html#Eph1_11">Eph 1:11</a>; see also <a onclick="return mV('Deu',32,9);">Deu 32:9</a>).
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<p id="Eph1_19"><b>19. exceeding</b>—"surpassing."
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<br><br><b>power to us-ward who believe</b>—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" ( <a onclick="return mV('Eph',1,18);">Eph 1:18</a>), believers are regarded as <i>absolutely perfected,</i> and so as being God's inheritance; in this verse, as in the course of <i>fighting</i> the good fight of faith.
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<br><br><b>according to</b>—in accordance wit,h, what might be expected from.
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<br><br><b>working</b>—<i>Greek,</i> "the energizing"; translate, "the effectual working" (<a onclick="return mV('Eph',3,7);">Eph 3:7</a>). The same superhuman power was needed and exerted to make us believe, as was needed and exerted to raise Christ from the dead (<a onclick="return mV('Eph',1,20);">Eph 1:20</a>). Compare <a onclick="return mV('Phl',3,10);">Phl 3:10</a>, "the power of His resurrection" (<a onclick="return mV('Col',2,12);">Col 2:12</a>; <a onclick="return mV('1Pe',1,'3-5');">1Pe 1:3-5</a>).
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<br><br><b>of his mighty power</b>—<i>Greek,</i> "of the strength of His might."
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<p id="Eph1_20"><b>20. in Christ</b>—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].
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<br><br><b>when he raised him</b>—"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 (<a onclick="return mV('Rom',6,'8-11');">Rom 6:8-11</a>; <a onclick="return mV('Rom',8,11);">8:11</a>). The Son, too, as God (though not as man), had a share in raising His own human body (<a onclick="return mV('Jhn',2,19);">Jhn 2:19</a>; <a onclick="return mV('Jhn',1,17,18);">10:17-18</a>). Also the Holy Spirit (<a onclick="return mV('Rom',1,4);">Rom 1:4</a>; <a onclick="return mV('1Pe',3,18);">1Pe 3:18</a>).
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<br><br><b>set <i>him</i></b>—<i>Greek,</i> "made Him sit." The glorious spirits <i>stand</i> about the throne of God, but they do not <i>sit at God's right hand</i> (<a onclick="return mV('Hbr',1,13);">Hbr 1:13</a> ).
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<br><br><b>at his own right hand</b>— (<a onclick="return mV('Psa',110,1);">Psa 110:1</a>). Where He remains till all His enemies have been put under His feet (<a onclick="return mV('1Cr',15,24);">1Cr 15:24</a>). Being appointed to "rule in the midst of His enemies" during their rebellion (<a onclick="return mV('Psa',110,2);">Psa 110:2</a>), He shall resign His commission after their subjection [PEARSON] (<a onclick="return mV('Mar',16,19);">Mar 16:19</a>; <a onclick="return mV('Hbr',1,3);">Hbr 1:3</a>; <a onclick="return mV('Hbr',10,12);">10:12</a>).
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<br><br><b>in the heavenly places</b>— (<a onclick="return mV('Eph',1,3);">Eph 1:3</a>). As Christ has a literal body, heaven is not merely a state, but a <i>place;</i> and where He is, there His people shall be (<a onclick="return mV('Jhn',14,3);">Jhn 14:3</a>).
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<p id="Eph1_21"><b>21.</b> <i>Greek,</i> "Far (or high) above all (<a onclick="return mV('Eph',4,10);">Eph 4:10</a>) principality (or rule, <a onclick="return mV('1Cr',15,24);">1Cr 15:24</a>), and authority, and power (<a onclick="return mV('Mat',28,18);">Mat 28:18</a>), and dominion (or lordship)." Compare <a onclick="return mV('Phl',2,9);">Phl 2:9</a>; <a onclick="return mV('Col',1,16);">Col 1:16</a>; <a onclick="return mV('Hbr',7,26);">Hbr 7:26</a>; <a onclick="return mV('1Pe',3,22);">1Pe 3:22</a>. Evil spirits (who are similarly divided into various ranks, <a onclick="return mV('Eph',6,12);">Eph 6:12</a>), as well as angels of light, and earthly potentates, are included (compare <a onclick="return mV('Rom',8,38);">Rom 8:38</a>). Jesus is "King of kings, and Lord of lords" (<a onclick="return mV('Rev',19,16);">Rev 19:16</a>). 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 IRENAEUS 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.
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<br><br><b>every name</b>—every being whatever. "Any other creature" (<a onclick="return mV('Rom',8,39);">Rom 8:39</a>).
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<br><br><b>in this world</b>—<i>Greek,</i> "age," that is, the present <i>order of things.</i> "Things present...things to come" (<a onclick="return mV('Rom',8,38);">Rom 8:38</a>).
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<br><br><b>that...to come</b>—"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 <i>name</i> them all" [BENGEL].
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<p id="Eph1_22"><b>22. put...under</b>—<i>Greek,</i> "put in subjection under" (<a onclick="return mV('Psa',8,6);">Psa 8:6</a>; <a onclick="return mV('1Cr',15,27);">1Cr 15:27</a>).
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<br><br><b>gave...to the church</b>—for her special advantage. The <i>Greek</i> 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 <i>He</i> is Head over all things who is also her Head (and she the body), all things are hers (<a onclick="return mV('1Cr',3,'21-23');">1Cr 3:21-23</a>). He is OVER ("far above") all things; in contrast to the words, "TO <i>the Church,</i>" namely, <i>for her advantage.</i> 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 (<a onclick="return mV('Rev',3,21);">Rev 3:21</a>). 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].
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<p id="Eph1_23"><b>23. his body</b>—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 <i>for her,</i> who has a membership of His body, of His flesh, and of His bones (<a onclick="return mV('Eph',5,30);">Eph 5:30</a>).
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<br><br><b>fulness</b>—"the filled-up receptacle" [EADIE]. The Church is <i>dwelt in and filled by Christ.</i> She is the receptacle, not of His inherent, but of His <i>communicated, plenitude</i> of gifts and graces. As His is the "fulness" (<a onclick="return mV('Jhn',1,16);">Jhn 1:16</a>; <a onclick="return mV('Col',1,19);">Col 1:19</a>; <a onclick="return mV('Col',2,9);">2:9</a>) inherently, so she is His "fulness" by His impartation of it to her, in virtue of her union to Him (<a onclick="return mV('Eph',5,18);">Eph 5:18</a>; <a onclick="return mV('Col',2,10);">Col 2:10</a>). "The <i>full manifestation</i> of His being, because penetrated by His life" [CONYBEARE and HOWSON]. She is the continued revelation of His divine life in human form; <i>the fullest representative of His plenitude.</i> Not the angelic hierarchy, as false teachers taught (<a onclick="return mV('Col',2,9,10,18);">Col 2:9-10, 18</a>), but Christ Himself is the "fulness of the Godhead," and she represents Him. KOPPE translates less probably, "the whole universal multitude."
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<br><br><b>filleth all in all</b>—Christ as the Creator, Preserver, and Governor of the world, constituted by God (<a onclick="return mV('Col',1,'16-19');">Col 1:16-19</a>), <i>fills all</i> the universe of things <i>with all things.</i> "Fills all creation with whatever it possesses" [ALFORD]. The <i>Greek</i> is, "filleth <i>for Himself.</i>"
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