Ephesians Chapter 1
Eph 1:1 Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: (KJV)
1:1 Paul, an apostle (special messenger, personally chosen representative) of Christ Jesus (the Messiah, the Anointed), by the will of God [that is, by His purpose and choice], To the saints (God’s people) who are at Ephesus and are faithful and loyal and steadfast in Christ Jesus: (Amplified Version)
A. Paul was Saul, named after King Saul. He changed his name to Paul which means “small.” (CM)
B. Saints—Simply “set apart.” Not a sinless person; but a saved person. “in Christ Jesus” is used 27 times in this letter! Paul always emphasized the name Christ (His title) 1st.
C. A member of the body of Christ, vitally united with Him by the work of the Holy Spirit.
“at Ephesus, and to the faithful in Christ Jesus:” It is clear that Paul meant for others to read the epistle.
D. PAUL begins his letter with the only two claims to fame which he possessed.
1. He is an apostle of Christ. When Paul said that there were three things in his mind. (a) He meant that he belonged to Christ. His life was not his own to do with as he liked; he was the possession of Jesus Christ, and he must always live as Jesus Christ wanted him to live. (b) He meant that he was sent out by Jesus Christ. The word apostolos comes from the verb apostellein, which means to send out. It can be used, for instance, of a naval squadron sent out on an expedition; it can be used of an ambassador sent out by his native country. It describes a man who is sent out with some special task to do. The Christian all through life sees himself as a member of the task force of Christ. He is a man with a mission, the mission of serving Christ within this world. (c) He meant that any power he possessed was a delegated power. The Sanhedrin was the supreme court of the Jews. In matters of religion the Sanhedrin had authority over every Jew throughout the world. When the Sanhedrin came to a decision, that decision was given to an apostolos to convey it to the persons whom it concerned and to see that it was carried out. When such an apostolos went out, behind him and in him lay the authority of the Sanhedrin, whose representative he was. The Christian is the representative of Christ within the world, but he is not left to carry out that task in his own strength and power; the strength and power of Jesus Christ are with him. (Barclay)
2. Paul goes on to say that he is an apostle through the will of God. The accent in his voice here is not that of pride but of sheer amazement. To the end of the day Paul was amazed that God could have chosen a man like him to do his work. A Christian must never be filled with pride in any task that God gives him to do; he must be filled with wonder that God thought him worthy of a share in his work. (Barclay)
Eph 1:2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.
1:2 Grace to you and peace [inner calm and spiritual well-being] from God our Father and the Lord Jesus Christ.
A. The word “grace” occurs 12 times in Ephesians and is not used by any of the other writers of epistles.
B. Paul goes on to address his letter to the people who live in Ephesus and who are faithful in Jesus Christ. The Christian is a man who always lives a double life. Paul's friends were people who lived in Ephesus and in Christ. Every Christian has a human address and a divine address; and that is precisely the secret of the Christian life. Alister MacLean tells of a lady in the West Highlands who lived a hard life, yet one of perpetual serenity. When asked the secret of it, she answered: "My secret is to sail the seas, and always to keep my heart in port." Wherever the Christian is, he is still in Christ. Paul begins with his usual greeting. Grace to you," he says, "and peace." Here are the two great words of the Christian faith. (Barclay)
C. Grace has always two main ideas in it. The Greek word is charis which could mean charm. There must be a certain loveliness in the Christian life. A Christianity which is unattractive is no real Christianity. Grace always describes a gift, and a gift which it would have been impossible for a man to procure for himself and which he never earned and in no way deserved. Whenever we mention the word grace, we must think of the sheer loveliness of the Christian life and the sheer undeserved generosity of the heart of God. (Barclay)
D. When we think of the word peace in connection the Christian life we must be careful. In Greek the word is eirene, but it translates the Hebrew word shalom. In the Bible, peace is never a purely negative word; it never describes simply the absence of trouble. Shalom means everything which makes for a man's highest good. Christian peace is something quite independent of outward circumstances. A man might live in ease and luxury and on the fat of the land, he might have the finest of houses and the biggest of
bank accounts, and yet not have peace; on the other hand, a man might be starving in prison, or dying at the stake, or living a life from which all comfort had fled, and be at perfect peace. The explanation is that there is only one source of peace in all the world, and that is doing the will of God. When we are doing something which we know we ought not to do or are evading something that we know we ought to do, there is always a haunting dispeace at the back of our minds; but if we are doing something very difficult, even something we do not want to do, so long as we know that it is the right thing there is a certain contentment in our hearts. “In his will is our peace.” (Barclay)
Spiritual Blessings in Christ
Eph 1:3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:
1:3 Blessed and worthy of praise be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly realms in Christ
A. Verses 3-14 in the Greek form this one sentence tracing God’s activity in salvation from eternity past, through time, through eternity future; Including the mystery of God’s will, previously
undisclosed. These verses trace God’s activity in salvation from eternity past, through time,
through eternity future; (CM)
B. “Lord Jesus Christ”: Title, Name, and Mission;
C. Following this brief salutation, the apostle lifts his voice in a magnificent hymn of praise, soaring into some of the sublimest heights of NT worship. (Chuck Missler)
D. "Blessed be the God and Father of our Lord Jesus Christ." These words recall the joy and triumph of the ancient Psalms. They read as if Paul was intending to write a song of happy thanksgiving. He attributes to Christ the whole development of his spiritual life. The larger knowledge of God and of the ways of God, which came to him from year to year, had come from Christ; and he felt sure that whatever fresh discoveries of God might come to him would come from Christ. Faith, hope, joy, peace, patience, courage, zeal, love for God, love for man—he had found them all in Christ. It was on the ground of his own personal experience that he was able to tell men that the riches of Christ are unsearchable. (Sermon Bible)
E. I need hardly remind you that Calvinism has derived its strongest Scriptural support from the interpretation which has been placed upon certain passages in the writings of the Apostle Paul. On the first few verses of this Epistle the Calvinistic theory of election and predestination has been supposed to rest as on foundations of eternal granite. It is true that the technical terms of the Calvinistic theology are to be found in the Epistles of Paul, but they do not stand for the Calvinistic ideas. When Paul speaks of God electing men, choosing them, foreordaining them, predestinating them, He means something very different from what Calvinism means when it uses the same words. Calvinism teaches that by the decree of God some men are foreordained to everlasting death; Paul teaches that "it is the will of God that all men should be saved and come to the knowledge of the truth." Calvinism teaches that "neither are any other redeemed by Christ but the elect only"; Paul teaches that Christ gave Himself a ransom for all. According to the Calvinistic conception, some men who are still children of wrath, even as the rest, are among the elect, and will therefore someday become children of God. That is a mode of speech foreign to Paul’s thought; according to Paul, no man is elect except he is in Christ. We are all among the non-elect until we are in Him. But once in Christ, we are caught in the current of the eternal purposes of the Divine love; we belong to the elect race: all things are ours; we are the children of God and heirs of His glory. (Sermon Bible)
F. We are “in Christ” and He is in us, and any goodness we have is due to our giving room and scope to Him to realize His on ideals. To be in the heavenlies means to live a spiritual Life and draw our reinforcements from the unseen and eternal world, which is focused in our Lord. We are in Him so far as justification is concerned-that is our standing; and He is in us for sanctification-that is the source of a holy and useful life. The condition of a blessed life is the conscious maintenance of this oneness. The source of all we are, and have, and hope to be, so far as salvation is concerned, is the will of God for us; but the stream flows to us through our Lord, and the end to which all things are moving is the summing-up of all in Christ. As He was the Alpha, so He will be the Omega. The sealing of the Holy Spirit is of incalculable advantage, because it means that we are stamped with the likeness of Christ and so kept inviolate among all the vicissitudes of life. (F.B. Meyer)
Eph 1:4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:
1:4 just as [in His love] He chose us in Christ [actually selected us for Himself as His own] before the foundation of the world, so that we would be holy [that is, consecrated, set apart for Him, purpose-driven] and blameless in His sight. In love
A. Before the world existed God had the Church in His mind. He hath chosen a Church, He did not call separate individuals to be in the Church. He first made a covenant with the Israelites. As many as lived according to the Law with faith were saved. Now, the mystery which will be spoken of in v. 9 is that the Gentiles were being welcomed in as the blood of Christ was given to bring in all the world and not the Jews alone who some believed Gentiles could not be saved.
B. The word “chosen” itself is used by our Lord of His choice of the Apostles (John 6:70; John 13:18; John 15:16-19); but in one case with the significant addition, “one of you is a devil,” showing that the election was not final. (Ellicott’s Comm)
C. Indeed, none but true believers in Christ, none but those whose faith in him works by love, are ever termed, in the New Testament, God’s chosen, or elect. For the election spoken of in the New Testament is not the election of individuals, out of the mass of mankind, to repent, believe, and obey, passing by the rest; but it is the election of such as are already possessed of faith, love, and a new nature, to be the people and children of God; which election it behooves them to make sure, by aspiring after a larger measure of these, and of all other graces and virtues, and by enduring to the end. (Joseph Benson)
D. 2Pe 1:10 Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:
2Pe 1:11 For so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ.
E. “Holy” A Christian should be identifiable in the world. It must always be remembered that this difference on which Christ insists is not one which takes a man out of the world; it makes him different within the world. It should be possible to identify the Christian in the school, the shop, the factory, the office, the hospital ward, everywhere. It is the simple fact that of the matter that if enough Christian became “holy”, different, they would revolutionize society. (William Barclay)
F. Its interest lies in the fact that it is a sacrificial word (amomos). Under Jewish law before an animal could be offered as a sacrifice it must be inspected; and if any blemish was found it must be rejected as unfit for an offering to God. Only the best was fit to offer to God. [We are seen through God’s eyes, who looks through the blood, that Christians can be perfect. We should be working through the process of sanctification all of our living days. Known sin would be a blemish.] (William Barclay)
G. As he has decreed from the beginning of the world, and has kept in view from the commencement of the religious system of the Jews, (which the phrase sometimes means), to bring us Gentiles to the knowledge of this glorious state of salvation by Christ Jesus. The Jews considered themselves an elect or chosen people, and wished to monopolize the whole of the Divine love and beneficence. The apostle here shows that God had the Gentiles as much in the contemplation of his mercy and goodness as he had the Jews; and the blessings of the Gospel, now so freely dispensed to them, were the proof that God had thus chosen them, and that his end in giving them the Gospel was the same which he had in view by giving the law to the Jews, viz. that they might be holy and without blame before him. And as his object was the same in respect to them both, they should consider that, as he loved them, so they should love one another: God having provided for each the same blessings, they should therefore be a??????, holy - fully separated from earth and sin, and consecrated to God and aµ?µ???, without blame - having no spot nor imperfection, their inward holiness agreeing with their outward consecration. The words are a metaphor taken from the perfect and immaculate sacrifices which the law required the people to bring to the altar of God. But as love is the fulfilling of the law, and love the fountain whence their salvation flowed, therefore love must fill their hearts towards God and each other, and love must be the motive and end of all their words and works. (Adam Clarke)
Eph 1:5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,
1:5 He predestined and lovingly planned for us to be adopted to Himself as [His own] children through Jesus Christ, in accordance with the kind intention and good pleasure of His will--
A. Having predestinated us to the adoption of sons - Having foreordained that all who afterwards believed should enjoy the dignity of being sons of God, and joint - heirs with Christ. According to the good pleasure of his will - According to his free, fixed, unalterable purpose to confer this blessing on all those who should believe in Christ, and those only. (John Wesley)
B. Having predestinated us - ??????sa?. As the doctrine of eternal predestination has produced much controversy in the Christian world, it may be necessary to examine the meaning of the term, that those who do use it may employ it according to the sense it has in the oracles of God. The verb p???????, from p??, before, and ??????, I define, finish, bound, or terminate, whence ?????, a boundary or limit, signifies to define beforehand, and circumscribe by certain bounds or limits; and is originally a geographical term, but applied also to anything concluded, or determined, or demonstrated. Here the word is used to point out God’s fixed purpose or predetermination to bestow on the Gentiles the blessing of the adoption of sons by Jesus Christ, which adoption had been before granted to the Jewish people; and without circumcision, or any other Mosaic rite, to admit the Gentiles to all the privileges of his Church and people. And the apostle marks that all this was fore-determined by God, as he had fore-determined the bounds and precincts of the land which he gave them according to the promise made to their fathers; that the Jews had no reason to complain, for God had formed this purpose before he had given the law, or called them out of Egypt; (for it was before the foundation of the world, Eph_1:4); and that, therefore, the conduct of God in calling the Gentiles now - bringing them into his Church, and conferring on them the gifts and graces of the Holy Spirit, was in pursuance of his original design; and, if he did not do so, his eternal purposes could not be fulfilled; and that, as the Jews were taken to be his peculiar people, not because they had any goodness or merit in themselves; so the Gentiles were called, not for any merit they had, but according to the good pleasure of his will; that is, according to his eternal benevolence, showing mercy and conferring privileges in this new creation, as he had done in the original creation; for as, in creating man, he drew every consideration from his own innate eternal benevolence, so now, in redeeming man, and sending the glad tidings of salvation both to the Jews and the Gentiles, be acted on the same principles, deriving all the reasons of his conduct from his own infinite goodness. (Adam Clarke)
C. This argument was exceedingly conclusive, and must silence the Jews on the ground of their original, primitive, and exclusive rights, which they were ever ready to plead against all pretensions of the Gentiles. If therefore God, before the foundation of the Jewish economy, had determined that the Gentiles, in the fullness of time, should be called to and admitted into all the privileges of the Messiah’s kingdom, then the exclusive salvation of the Jews was chimerical; and what God was doing now, by the preaching of the apostles in the Gentile world, was in pursuance of his original design. This same argument St. Paul repeatedly produces in his Epistle to the Romans; and a proper consideration of it unlocks many difficulties in that epistle. See the notes on Rom_8:29, Rom_8:30 (note); and elsewhere, in the course of that epistle, where this subject is handled. But why is the word p?????sa?, fore-determined, limited, or circumscribed, used here? Merely in reference to the settlement of the Israelites in the promised land. God assigned to them the portions which they were to inherit; and these portions were described, and their bearings, boundaries, vicinities to other portions, extent and length, as exactly ascertained as they could be by the most correct geographical map. As God, therefore, had dealt with the Jews in making them his peculiar people, and when he divided the earth among the sons of Noah reserved to himself the twelve portions which he afterwards gave to the twelve tribes; (see on Deu_32:8 (note)); and as his dealings with them were typical of what he intended to do in the calling and salvation of the Gentiles; so he uses the terms by which their allotment and settlement were pointed out to show that, what he had thus designed and typified, he had now fulfilled according to the original predetermination; the Gentiles having now the spiritual inheritance which God had pointed out by the grant made of the promised land to the children of Israel. This is the grand key by which this predestination business is unlocked. (Adam Clarke)
D. According as he hath chosen us in him — Both Jews and Gentiles, whom he foreknew as believing in Christ, 1Pe_1:2. That he speaks of such, and of such only, is evident from Eph_1:12-14. Indeed, none but true believers in Christ, none but those whose faith in him works by love, are ever termed, in the New Testament, God’s chosen, or elect. For the election spoken of in the New Testament is not the election of individuals, out of the mass of mankind, to repent, believe, and obey, passing by the rest; but it is the election of such as are already possessed of faith, love, and a new nature, to be the people and children of God; which election it behooves them to make sure, by aspiring after a larger measure of these, and of all other graces and virtues, and by enduring to the end, 2Pe_1:10. Before the foundation of the world — Or, before the world began. This, as Macknight observes, “being said of the Ephesian brethren in general, it cannot be an election of the whole of them as individuals” [unconditionally] “to eternal life;” but must be that election, which, before the foundation of the world, God made of true believers, of all nations, to be his children and people, and to enjoy the blessings promised to such. That we should be holy — Dedicated to God, employed for him, and transformed into his image; and without blame — As to our whole spirit and conduct; before him — Or in his sight, who searches the heart, and observes all our ways. As the election here spoken of is an election of believers to be holy, all such ought continually to keep in mind this end of their election, that they may press on toward it more and more. In love — To God, his people, and all mankind, the source of all true holiness; Having predestinated, or fore-appointed, us — Who do now, or shall hereafter, believe in him with our heart unto righteousness; unto the adoption of children — For those who receive Christ, namely, in all his offices and characters, or who believe aright in him, enjoy the dignity of being his children and heirs, and joint heirs with Christ. See on Joh_1:12; Gal_3:26. According to the good pleasure of his will — According to his free, fixed, and unalterable purpose to confer these blessings on all those who believe in Christ, and those only. Of the word p???????, here, and frequently elsewhere, rendered to predestinate, see the notes on Rom_8:29-30. To the praise of the glory of his grace — His glorious, unmerited, and free love, without any desert on our part; wherein he hath made us accepted — Greek, e?a??t?se?, he hath taken us into favor, namely, his peculiar favor; in the Beloved — In Christ, his beloved Son, through whom, though in ourselves we are so unworthy of them, we receive these inestimable blessings. (Joseph Benson)
E. Scriptures concerning free will.
John 3:16 - 18 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. John 3:17 For God sent not his Son into the world to condemn the world; but that the world through him might be saved.
John 3:18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
2Pe 3:9 The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.
1Jn 2:2 And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.
John 1:12 “As many as received him, to them gave he the right to become children of God"
2 Peter 3:9 The Lord is not slack concerning his promise, as some count slackness; but is longsuffering to you-ward, not wishing that any should perish, but that all should come to repentance.
“If I be lifted up from the earth, will draw all men unto Me” John 12:32
Deu 11:26 Behold, I set before you this day a blessing and a curse;
Jer 21:8 And unto this people thou shalt say, Thus saith the LORD; Behold, I set before you the way of life, and the way of death.
Jer 21:9 He that abideth in this city shall die by the sword, and by the famine, and by the pestilence: but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey.
Eph 1:6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.
1:6 to the praise of His glorious grace and favor, which He so freely bestowed on us in the Beloved [His Son, Jesus Christ].
A. The “glory of his grace,” his glorious or illustrious grace, according to the Hebrew idiom. But the grace or mercy of God is peculiarly illustrated and glorified in the plan of redemption by Christ Jesus. By the giving of the Gospel, his grace and mercy are made equally conspicuous. (Adam Clarke)
B. “To the praise of the glory of his grace,” that we should be to the praise of his glory (Eph_1:12), that is, that we should live and behave ourselves in such a manner that his rich grace might be magnified, and appear glorious, and worthy of the highest praise. All is of God, and from him, and through him, and therefore all must be to him, and center in his praise. (Matt Henry)
C. Jesus Christ is the beloved of his Father, as well as of angels and saints. It is our great privilege to be accepted of God, which implies his love to us and his taking us under his care and into his family. We cannot be thus accepted of God, but in and through Jesus Christ. He loves his people for the sake of the beloved. 3. Remission of sins, and redemption through the blood of Jesus. (Matt Henry)
Eph 1:7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;
1:7 In Him we have redemption [that is, our deliverance and salvation] through His blood, [which paid the penalty for our sin and resulted in] the forgiveness and complete pardon of our sin, in accordance with the riches of His grace
A. “Redemption” Three Words in NT (Chuck Missler)
a. To purchase 1 Cor. 6:20; Rev. 3 X
b. To buy out of the market, never to sale them again; for one’s own use Gal. 3:13
c. To be loosed away (from something); rescue by ransom; Here
B. There were 6 million slave bought and sold in the Roman Empire. One could purchase a slave and then set him free. That’s what Jesus did for us.
C. No remission without redemption. It was by reason of sin that we were captivated, and we cannot be released from our captivity but by the remission of our sins. This redemption we have in Christ, and this remission through his blood. (MH)
D. Redemption from destruction, the forgiveness of sins,--we have all this through “the riches of His grace (used 6X). (Charles Spurgeon)
E. By whom we - Who believe. Have - From the moment we believe. Redemption - From the guilt and power of sin. Through his blood - Through what he hath done and suffered for us. According to “the riches of his grace” - According to the abundant overflowings of his free mercy and favor. (John Wesley) [Like a blank check.]
Eph 1:8 Wherein he hath abounded toward us in all wisdom and prudence;
1:8 which He lavished on us. In all wisdom and understanding [with practical insight]
A. Wherein he hath abounded - That is, in the dispensation of mercy and goodness by Christ Jesus.
B. In all wisdom and prudence - Giving us apostles the most complete instructions in heavenly things by the inspiration of his Spirit; and at the same time prudence, that we might know when and where to preach the Gospel so that it might be effectual to the salvation of those who heard it. Nothing less than the Spirit of God could teach the apostles that wisdom by which they were to instruct a dark and sinful world; and nothing less than the same Spirit could inspire them with that prudence which was necessary to be exercised in every step of their life and ministry. Every wise man is not a prudent man, and every prudent man is not a wise man. Wisdom and prudence may be expected in an apostle who is constantly living under the inspiration of the Holy Ghost. “Wisdom,” according to Sir William Temple, “is that which makes men judge what are the best ends, and what the best means to attain them; and gives a man advantage of counsel and direction.” “Prudence is wisdom applied to practice; or that discreet, apt suiting as well of actions as words, in their due place, time, and manner. Every minister of Christ needs these still; and if he abide not under the influence of both, not only his prayers but his ministerial labors will be all hindered. (Adam Clarke)
C. “Wisdom” knowledge that sees into the heart of things, which knows them as the really are (CM)
D. “Prudence” understanding that leads to right action (CM)
Eph 1:9 Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:
1:9 He made known to us the mystery of His will according to His good pleasure, which He purposed in Christ,
A. Having made known to us — By his Word and Spirit; the mystery of his will — The gracious scheme of salvation by faith, the appointment of which depended on his sovereign will alone; termed a mystery, because it was but darkly revealed under the law. “The whole doctrine of the gospel, taken complexly, is called the wisdom of God in a mystery, 1Co_2:7; not because any part of it is unintelligible, but for the reasons mentioned in the note on that verse.” “The same appellation is given to particular discoveries made in the gospel. For example, the salvation of the Gentiles through faith, without obedience to the law of Moses, is called a mystery. Rom_11:25; Rom_16:25. (Joseph Benson)
B. Another privilege which the apostle here blesses God for is divine revelation - that God hath made known to us the mystery of his will (Eph_1:9), that is, so much of his good-will to men, which had been concealed for a long time, and is still concealed from so great a part of the world: this we owe to Christ, who, having lain in the bosom of the Father from eternity, came to declare his will to the children of men. According to his good pleasure, his secret counsels concerning man's redemption, which he had purposed, or resolved upon, merely in and from himself, and not for anything in them. In this revelation, and in his making known unto us the mystery of his will, the wisdom and the prudence of God do abundantly shine forth. It is described (Eph_1:13) as the word of truth, and the gospel of our salvation. Every word of it is true. It contains and instructs us in the most weighty and important truths, and it is confirmed and sealed by the very oath of God, whence we should learn to betake ourselves to it in all our searches after divine truth. It is the gospel of our salvation: it publishes the glad tidings of salvation, and contains the offer of it: it points out the way that leads to it; and the blessed Spirit renders the reading and the ministration of it effectual to the salvation of souls. O, how ought we to prize this glorious gospel and to bless God for it! This is the light shining in a dark place, for which we have reason to be thankful, and to which we should take heed. 5. Union in and with Christ is a great privilege, a spiritual blessing, and the foundation of many others.
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; even in him:
1:10 with regard to the fulfillment of the times [that is, the end of history, the climax of the ages]--to bring all things together in Christ, [both] things in the heavens and things on the earth.
A. “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: (John Gill)
a. “times” not chronos which is passage of days, months, year (CM)
b. but Kairos particular times, decisive segments of time (CM)
B. “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, (John Gill)
C. “both which are in heaven, and which are on earth”, (John Gill)
D. “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 forever; 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. (John 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:
1:11 In Him also we have received an inheritance [a destiny--we were claimed by God as His own], having been predestined (chosen, appointed beforehand) according to the purpose of Him who works everything in agreement with the counsel and design of His will,
A. 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. (Adam Clark)
B. 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. (AC)
C. The original reference is still kept up here in the word p?????s?e?te?, being predestinated, as in the word p?????sa? 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). (AC)
D. Romans 8:29 “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the firstborn among many brethren.”
E. For whom he did foreknow — As truly repenting, believing, and obeying the gospel; he also did predestinate, to be conformed to the image of his Son — That is, it was his foreappointment, or predetermination, will, and pleasure, that as Christ was, they should be in this world, 1Jn_4:17, namely, holy, harmless, undefiled, and separate from sinners, Heb_7:26; that they should have in them the mind that was in him, and should walk as he walked. But the word p???????, is literally, prius definio, to define, or describe beforehand; and may be understood of God’s foretelling, by the Old Testament prophets, that the disciples of the Messiah, when he came, should resemble him, and of their describing them as persons conformed to him. Thus interpreted, the meaning of the verse will be, Whom he foreknew he also described beforehand, as being conformed to the image of his Son, that he might be the firstborn among many brethren — That is, the head and captain of all the adopted children of God, among whom he will for ever shine, distinguished from them all in rays of peculiar glory. Observe, reader, a conformity to Christ’s image in spirit and conduct, is the mark of all those who are foreknown, and will be glorified. (Joseph Benson)
F. Romans 8:29 For whom he did foreknow, etc. - “In this and the following verse the apostle shows how our calling is an argument that all things work together to advance our eternal happiness, by showing the several steps which the wisdom and goodness of God have settled, in order to complete our salvation. In order to this he first gives us, in this verse, the foundation and finishing, or the beginning and end, of the scheme of our redemption: For whom God did foreknow, he also did predestinate to be conformed to the image of his Son. To foreknow, here signifies to design before, or at the first forming of the scheme; to bestow the favor and privilege of being God’s people upon any set of men, Rom_11:2. This is the foundation or first step of our salvation; namely, the purpose and grace of God, which was given us in Christ Jesus, before the world began, 2Ti_1:9. Then, he knew or favored us; for in this sense the word to know is taken in a great variety of places, both in the Old and New Testaments. And as he knew the Gentiles then, when the scheme was laid, and before any part of it was executed, consequently, in reference to the execution of this scheme, he foreknew us. This is the first step of our salvation, and the end or finishing of it is our conformity to the Son of God in eternal glory, Rom_8:17, which includes and supposes our moral conformity to him. When God knew us, at the forming of the Gospel scheme; or, when he intended to bestow on us the privilege of being his people; he then destinated or designed us to be conformed to the image of his Son; and, as he destinated or determined us then to this very high honor and happiness, he pre-destinated, fore-ordained, or pre-determined us to it. Thus we are to understand the foundation and finishing of the scheme of our salvation. The foundation is the foreknowledge, or gracious purpose of God; the finishing is our being joint heirs with Christ. Now, our calling or invitation (see on Rom_8:28 (note)) stands in connection with both these. It stands in connection with God’s foreknowledge; and so it is a true and valid calling: for we are called, invited, or chosen according to the foreknowledge of God the Father, who may bestow his blessings upon any people, as may seem good in his sight, 1Pe_1:2; consequently, we have a good title to the blessings of the Gospel to which we are called or invited. And this was to be proved, that the Jew, to whom the apostle particularly wrote, might see that the Gentiles being now called into the Church of God was not an accidental thing, but a matter which God had determined when he conceived the Gospel scheme. Thus our calling is connected with God’s foreknowledge.
G. It stands also in connection with our being conformed to the image of his Son; for we are invited by the Gospel to the obtaining of the glory of our Lord Jesus Christ, 2Th_2:14. And therefore, supposing, what the apostle supposes, that we love God, it is certain, from our being called, that we shall be glorified with the sons of God; and so our calling proves the point, that all things should work together for our good in our present state, because it proves that we are intended for eternal glory; as he shows in the next verse. For we must understand his foreknowing, predestinating, calling, and justifying, in relation to his glorifying; and that none are finally glorified, but those who, according to his purpose, are conformed to the image of his Son.” Taylor. (Adam Clarke)
H. Romans 8:30 “Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified.”
a. Moreover, whom he did predestinate — Or describe beforehand by his holy prophets, as persons who should resemble the Messiah; them, in due time, he also called — By his word and Spirit; and whom he called — When obedient to the heavenly calling, Act_26:19; he also justified — Accounted righteous, pardoned, and accepted; and whom he justified, provided they continued in his goodness, Rom_11:2; he, in the end, glorified — The apostle does not affirm, either here or in any other part of his writings, that precisely the same number of persons are called, justified, and glorified. He does not deny that a believer may fall away and be cut off, between his special calling and his glorification, Rom_11:22. Neither does he deny that many are called who are never justified. He only affirms that this is the method whereby God leads us, step by step, toward heaven. He glorifies none whom he does not first justify, and indeed also sanctify: and he justifies none who are not first called, and obedient to the call. He glorified — The apostle speaks as one looking back from the goal, upon the race of faith, love, and obedience. Indeed grace, as it is glory begun, is both an earnest and a foretaste of eternal glory. (Joseph Benson)
I. Romans 8:30 Whom he did predestinate, etc. - The Gentiles, whom He determined to call into his Church with the Jewish people, He called - He invited by the preaching of the Gospel, to believe on his Son Jesus Christ. It is worthy of note, that all that is spoken here refers to what had already taken place; for the calling, justifying, and glorifying are here represented as having already taken place, as well as the foreknowing and the predestinating. It is therefore reasonable to suppose that the apostle refers to what God had already done among the Jews and Gentiles: though he may also speak of the things that were not as though they were. (Adam Clarke)
Eph 1:12 That we should be to the praise of his glory, who first trusted in Christ.
1:12 so that we who were the first to hope in Christ [who first put our confidence in Him as our Lord and Savior] would exist to the praise of His glory.
A. The first saints led the way in the front of the army, and they are to the praise of God’s glory to this day. We thank God for the apostles and martyrs who went before us. We will follow them as they followed Christ. (Charles Spurgeon)
B. “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. (AC)
C. “That we” — Believing Jews; should be to the praise of his glory — (JB)
D. “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. (AC)
E. Should give men occasion to praise God for his goodness and truth; “who first trusted” — Or hoped, as p????p???ta? signifies; in Christ — That is, believed in him, and hoped for eternal salvation from him, before the Gentiles did. And this was the case, not only in Judea, but in most places where the apostles preached; some of the Jews generally believing before the Gentiles. Here is another branch of the true gospel predestination: he that believes is not only elected to eternal salvation if he endure to the end, but is fore-appointed of God to walk in holiness and righteousness, to the praise of his glory.(JB)
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,
1:13 In Him, you also, when you heard the word of truth, the good news of your salvation, and [as a result] believed in Him, were stamped with the seal of the promised Holy Spirit [the One promised by Christ] as owned and protected [by God].
A. The entire process of salvation is given in this verse. (CM)
B. “In whom ye also trusted” - Ye Gentiles, having heard from us the word, t?? ?????, 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.
C. In whom also, e? ??, 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. The Jews themselves speak of the seal of God, which they term ??? 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. (AC)
D. “Sealed” (arrabon) Down payment, pledging that the full amount will be paid. (CM)
a. Guarantee that we ourselves will be kept safely for the inheritance;
b. Earnest: that the inheritance will be keep securely for us.
Eph 1:14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
1:14 The Spirit is the guarantee [the first installment, the pledge, a foretaste] of our inheritance until the redemption of God’s own [purchased] possession [His believers], to the praise of His glory.
A. “Who is the earnest of our inheritance.” The gift of the Spirit is not only a seal, but an earnest, firstfruit, or installment, a pledge that the rest shall follow. The seal of the Spirit not only assures us of the full inheritance to come, but gives us a right conception of its nature. It shows us the kind of provision God makes for those whom he takes as his heritage, his peculiar people. It is an inward heaven the Spirit brings them. "The kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost." The full inheritance will consist in a heart in full sympathy with God, and in those occupations and joys, intellectual and moral, which are most congenial to such a heart. (Alexander MacLaren)
B. “Unto the redemption of the purchased possession”. The until of the A.V. is not textual, and does not give the force of e???, which implies that the earnest of the Spirit is a contribution toward the result described; it tends to realize it. "Redemption" here is not quite equivalent to "redemption" in Eph_1:7; for there it is a thing accomplished, here it is a thing to come. It is obvious that here the meaning is the completed redemption—the full and final deliverance of the Lord’s heritage from all sin and sorrow, from all the evils and disorders of this life. The term pe??p???´s??, translated" purchased possession," is an unusual one. But its resemblance to pe????´s???, the Septuagint rendering for "a special people;" its use by Peter, ?a?`? pe??p??´?se??, "a peculiar people;" the use of the verb e?????s?´a? t??? Te??? ??`? pe??ep???´sat? d?a` t??? a??´µat?? a??t??, "the Church of God, which he hath purchased with his own blood;"—show that it must be regarded in this place as denoting the special, own, purchased possession of God, whose final glory is so often presented to our thoughts in this Epistle. (Alexander MacLaren)
C. “To the praise of his glory”. For the third time in this paragraph, these or similar words are introduced. In this place the precise meaning is that the consummation of redemption will be the highest tribute to God’s glory—his infinite excellence will be wonderfully manifested thereby. Neither men nor angels are qualified to apprehend the glorious excellence of God in an abstract way; it needs to be revealed, exhibited in acts and operations. The teaching of this verse is that it will be manifested with triumphant brightness in the final redemption of the Church, when the groans of nature shall come to an end, and the creation shall be delivered from the bondage of corruption into "the glorious liberty of the sons of God" (Rom_8:21). (Alexander MacLaren)
Eph. 1:15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,
1:15 For this reason, because I have heard of your faith in the Lord Jesus and your love for all God’s people,
A. “Wherefore, I also, after I heard of your faith in the Lord Jesus” - This is one of the passages usually relied on by those who suppose that this Epistle was not written to the Ephesians. The argument is, that he writes to them as if they were strangers to him, and that it is not language such as would be used in addressing a people among whom he had spent three years. But this inference is not conclusive. Paul had been some years absent from Ephesus when this Epistle was written. In the difficult communication in those times between distant places, it is not to be supposed that he would hear often from them. Perhaps he had heard nothing after the time when he bade farewell to the elders of Ephesus at Miletus Acts 20, until the time here referred to. It would be, therefore, a matter of great interest with him to hear from them; and when in some way intelligence was brought to him at Rome of a very gratifying character about their growth in piety, he says that his anxiety was relieved, and that he did not cease to give thanks for what he had heard, and to commend them to God in prayer. (Albert Barnes)
B. “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; (AB)
Eph. 1:16 Cease not to give thanks for you, making mention of you in my prayers;
1:16 I do not cease to give thanks for you, remembering you in my prayers;
A. “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. (AC)
B. “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. (AC)
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:
1:17 [I always pray] that the God of our Lord Jesus Christ, the Father of glory, may grant you a spirit of wisdom and of revelation [that gives you a deep and personal and intimate insight] into the true knowledge of Him [for we know the Father through the Son].
A. “That the God of our Lord Jesus Christ” - The God who has sent the Lord Jesus into the world, and appointed him as the Mediator between himself and man. The particular reason why Paul here speaks of him as “the God of the Lord Jesus” is, that he prays that they might be further acquainted with the Redeemer, and be enlightened in regard to the great work which he came to do. (AB)
B. “The Father of glory” - The glorious Father, that is, the Father who is worthy to be praised and honored. (AB)
C. “May give unto you the Spirit of wisdom” - May make you wise to understand the great doctrines of the religion of the Redeemer. (AB)
D. “And revelation” - That is, revealing to you more and more of the character of the Redeemer, and of the nature and results of his work. It is probable here that by the word “Spirit” the apostle refers to the Holy Spirit as the Author of all wisdom, and the Revealer of all truth. His prayer is, that God would grant to them the Holy Spirit to make them wise, and to reveal his will to them. (AB)
E. “In the knowledge of him” - Margin, “for the acknowledgment.” That is, in order that you may more fully acknowledge him, or know him more intimately and thoroughly. They had already made high attainments Eph_1:15, but Paul felt that they might make still higher; and the idea here is, that however far Christians may have advanced in knowledge and in love, there is an unfathomed depth of knowledge which they may still explore, and which they should be exhorted still to attempt to fathom. How far was Paul from supposing that the Ephesians had attained to perfection! (AB)
Eph. 1:18 The eyes of your understanding [heart] 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,
1:18 And [I pray] that the eyes of your heart [the very center and core of your being] may be enlightened [flooded with light by the Holy Spirit], so that you will know and cherish the hope [the divine guarantee, the confident expectation] to which He has called you, the riches of His glorious inheritance in the saints (God’s people),
A. The phrase, “the eyes of the understanding,” is a figure that is common in all languages. Thus, Philo says, “What the eye is to the body, that is the mind to the soul;” compare Mat_6:22. The eye is the instrument by which we see; and in like manner the understanding is that by which we perceive truth. The idea here is, that Paul not only wished their “hearts” to be right, but he wished their “understanding” to be right also. Religion has much to do in enlightening the mind. Indeed, its effect there is not less striking and decisive than it is on the heart. The understanding has been blinded by sin. The views which people entertain of themselves and of God are narrow and wrong. The understanding is enfeebled and perverted by the practice of sin. It is limited in its operations by the necessity of the case, and by the impossibility of fully comprehending the great truths which pertain to the divine administration. One of the first effects of true religion is on the understanding. It enlarges its views of truth; gives it more exalted conceptions of God; corrects its errors; raises it up toward the great Fountain of love. And nowhere is the effect of the true religion more apparent than in shedding light on the intellect of the world, and restoring the weak and perverted mind to a just view of the proportion of things, and to the true knowledge of God. (AB)
B. “That ye may know what is the hope of his calling” - What is the full import of that hope to which he has called and invited you by his Spirit and his promises. The meaning here is, that it would be an inestimable privilege to be made fully acquainted with the benefits of the Christian hope, and to be permitted to understand fully what Christians have a right to expect in the world of glory. This is the first thing which the apostle desires they should fully understand, (AB)
C. “And what the riches of the glory of his inheritance” - This is the second thing which Paul wishes them to understand. There is a force in this language which can be found perhaps nowhere else than in the writings of Paul. His mind is full, and language is burdened and borne down under the weight of his thoughts; see the notes at 2Co_4:17. On the word “riches” used here, see the notes at Eph_1:7. The phrase “riches of glory” means “glorious wealth;” or, as we would say, “how rich and glorious!” The meaning is, that there is an abundance - an infinitude of wealth. It is not such a possession as man may be heir to in this world, which is always limited from the necessity of the case, and which cannot be enjoyed long; it is infinite and inexhaustible; compare notes, Rom_2:4. The “inheritance” hero referred to is eternal life. notes, Rom_8:17. (AB)
D. “In the saints” - Among the saints. note, 1Co_1:2. (AB)
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,
1:19 and [so that you will begin to know] what the immeasurable and unlimited and surpassing greatness of His [active, spiritual] power is in us who believe. These are in accordance with the working of His mighty strength
A. Is that heaping together of synonyms or all but synonyms, mere tautology (the saying of the same thing twice in different words, generally considered to be a fault of style)? Surely not. Commentators tell us that they can distinguish differences of meaning between the words, in that the first of them is the more active and outward, and the last of them is the more inward. And so they liken them to fruit and branch and root; but we need simply say that the gathering together of words so nearly co-extensive in their meaning is witness to the effort to condense the infinite within the bounds of human tongue, to speak the unspeakable; and that these reiterated expressions, like the blows of the billows that succeed one another on the beach, are hints of the force of the infinite ocean that lies behind. And then the Apostle, when he has once come in sight of his risen Lord, as is his wont, is swept away by the ardor of his faith and the clearness of his vision, and breaks from his purpose in order to dilate on the glories of his King. We do not need to follow him into that. I limit myself now to the words which I have read as my text, with only such reference to the magnificent passage which succeeds as may be necessary for the exposition of this. (AM)
B. “And what is the exceeding greatness of his power” - On the language used here, compare the notes at 2Co_4:17. There is much emphasis and energy of expression here, as if the apostle were laboring under the greatness of his theme, and wanted words to express the magnitude of his conception. This is the “third” thing which he was particularly desirous they should know - that they should be fully acquainted with the “power” of God in the salvation of people. He refers not merely to the power which he had evinced in their salvation, but also to what the gospel was “able” to accomplish, and which they might yet experience. The “power” referred to here as exercised toward believers does not refer to one thing merely. It is the whole series of the acts of power toward Christians which results from the work of the Redeemer. There was power exerted in their conversion. There would be power exerted in keeping them. There would be power in raising them up from the dead, and exalting them with Christ to heaven. The religion which they professed was a religion of “power.” In all the forms and stages of it the power of God was manifested toward them, and would be until they reached their final inheritance. (Albert Barnes)
C. “To us-ward” - Toward us, or in relation to us. (AB)
D. “Who believe” - Who are Christians. (AB)
E. “According to the working of his mighty power” - Margin, The might of his power. This should be taken with the clause in the following verse, “which he wrought in Christ;” and the meaning is, that the power which God has exerted in us is in accordance with the power which was shown in raising up the Lord Jesus. It was the proper result of that, and was power [dunameos—dynamite power] of a similar kind. The same power is requisite to convert a sinner which is demanded in raising the dead. Neither will be accomplished but by omnipotence (see the notes, Eph_2:5); and the apostle wished that they should be fully apprised of this fact, and of the vast “power” which God had put forth in raising them up from the death of sin. To illustrate this sentiment is one of his designs in the following verses; and, hence, he goes on to show that people before their conversion were “dead in trespasses and sins;” that they had no spiritual life; that they were the “children of wrath;” that they were raised up from their death in sin by the same power which raised the Lord Jesus from the grave, and that they were wholly saved by grace; Eph_2:1-10. In order to set this idea of the “power” which God had put forth in their regeneration in the strongest light, he goes into a magnificent description of the resurrection and exaltation of the Lord Jesus, and shows how that was connected with the renewing of Christians. God had set him over all things. He had put all things under his feet, and had made principalities and dominions everywhere subject to him. In this whole passage Eph_1:19-23; Eph_2:1-10, the main thing to be illustrated is the power which God has shown in renewing and saving his people; and the leading sentiment is, that the same power is evinced in that which was required to raise up the Lord Jesus from the dead, and to exalt him over the universe.
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,
1:20 which He produced in Christ when He raised Him from the dead and seated Him at His own right hand in the heavenly places,
A. “Which he wrought in Christ, when he raised him from the dead”. The same power that produced the marvelous miracle of Christ’s resurrection now works in the hearts of believers. To appreciate this, we must bear in mind the apostle’s full doctrine of the resurrection of Jesus, embracing not only the revivifying of his dead body, but the transformation of that body into a spiritual body, and the constituting of Jesus a second Adam, who should transmit or communicate to Ms spiritual seed both a renewed soul and a glorified body, as the first Adam transmitted a sinful nature and a corruptible body to his natural seed. The power that accomplished all this now works in believers, and can surely work in them all needed transformation. (Pulpit Comm)
B. “And set him at his own right hand in the heavenly places”, effecting on him a change alike sudden and marvelous: from the cross and the tomb to the throne of glory, from being as a worm and no man, to be higher than the kings of the earth—King of kings, and Lord of lords. It is frequently represented in Scripture that Jesus in heaven is at the right hand of God. There must be a spot in the heavens where his glorified body exists, in immediate contact with some manifestation of the glory of the Father. There Stephen saw him; thence he came to meet Saul on the way to Damascus; and his promise to his people is Where I am, there shall ye be also (Joh_14:3). (PC)
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:
1:21 far above all rule and authority and power and dominion [whether angelic or human], and [far above] every name that is named [above every title that can be conferred], not only in this age and world but also in the one to come.
A. “Far above all principality, and power, and might, and dominion,” From other passages in Ephesians (Eph_3:10; Eph_6:12) we know that this refers to angelic beings, both loyal and lethal. We don’t completely understand the ranks of the angelic realm, but we do know that Jesus is raised above them. “We know that 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.” (Alford)
B. “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, (John Gill)
C. “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. (John 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,
1:22 And He put all things [in every realm] in subjection under Christ’s feet, and appointed Him as [supreme and authoritative] head over all things in the church,
A. “And hath put all things under his feet,”.... These words are taken out of Psa_8:6. “Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet:” All power in heaven and in earth being given to him: when he was raised from the dead, and when he ascended on high, and was set down at the right hand of God, he was made or declared Lord and Christ; Lord of the hosts of heaven, of all the angels there, King of saints, King of kings, and Lord of lords. All things in heaven and earth, which God has made, are put into his hands, to subserve his cause and glory, and for the good of his people; for he is head over all things to the church. The Ethiopic version reads, "all the works of thy hands"; among whom are angels. This is a greater dominion than was given to the first man, Adam, (John Gill)
B. Psalm 8:6 “thou hast put all things under his feet”; or put them in subjection to him, as the phrase signifies, and as it is interpreted, Heb_2:8. Good angels are subject to him, as appears by their ministration to him, their dependence on him, and adoration of him, 1Pe_3:22; devils are subject to him, whether they will or not; and so are wicked men, whose power and wrath he is able to restrain, and does; and the church is subject to Christ, as her head; and so all good men, willingly and heartily, and from a principle of love, obey his commands: yea, all creatures in the earth, air, and sea, are in subjection to him;
C. 1Co 15:27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 1Co 15:28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
D. “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. (John Wesley)
Eph. 1:23 Which is his body, the fulness of him that filleth all in all.
1:23 which is His body, the fullness of Him who fills and completes all things in all [believers].
A. EXTERNALLY, THE CHURCH IS A BODY OF WHICH CHRIST IS THE HEAD. The Church is joined to Christ. Christ maintains the closest possible relations with his people. His ascension, instead of removing him from us, by taking him to a distant heaven, brings him nearer to us, by his passing into the spiritual universe, through which he can have immediate contact with individual souls. (PC)
B. There is one life in Christ and the Church. The same blood pulsates through the head and through the members of the body. The blood of Christ must not only be "applied to" Christians, as some people say, but in them, drunk as wine of life (Joh_6:56). Thus, by close communion with Christ in faith, submission, and obedience, the very life of Christ will flow through us, so that we can say, "Not I, but Christ liveth in me." (PC)
C. Christ presides over the Church. He is the Head of the body. The Church is not a republic; it is a kingdom, and Christ is its King. His thought teaches, his will commands, his Spirit gives grace and order to all the movements of the body.(PC)
D. INTERNALLY, THE CHURCH IS THE FULLNESS OF CHRIST. It is filled with Christ. He is not only the Head above it; he is the life within it. He does not only teach, bless, command, and lead from without; he inspires his people and lives in his Church. Christ fills "all in all;" i.e. the Spirit that was in Jesus of Nazareth is in the whole universe, inspiring all creation and all providence with wisdom and goodness, purity and grace. The same Spirit is in the Church. As yet, unhappily, the Church is not filled with Christ. Though Christ is received into the heart of Christians, every door within is not yet flung open to the gracious Guest. But in the perfect time, when his authority is everywhere established, his presence will be universally immanent. In the ideal Church, Christ fills the affections with holy love, the thoughts with higher truths, the imagination with heavenly visions, the will with obedient actions. He fills all and his graces are seen in all. Already he begins the blessed indwelling. We look forward to his great triumph, when he will as fully fill his people as he will absolutely conquer his foes.—W.F.A.
E. The good pleasure of God was to unite all that is created under the hand of Christ. This is His purpose for the administration of the times in which the result of all His ways shall be manifested. [2] In Christ we inherit our part, heirs of God, as it is said elsewhere, joint-heirs of Christ. Here however the Spirit sets before us the position, in virtue of which the inheritance has fallen to us, rather than the inheritance itself. He ascribes it also to the sovereign will of God, as He did before with regard to the special relationship of sons unto God. Remark also here, that in the inheritance we shall be to the praise of His glory; as in our relationship to Him we are to the praise of the glory of His grace. Manifested in possession of the inheritance, we shall be the display of His glory made visible and seen in us; but our relationships with Him are the fruit, for our own souls, with Him and before Him, of the infinite grace that has placed us in these relationships and made us capable of them. (John Darby)
