14For this reason I bow my knees before the Father, 15from whom every family in heaven and on earth derives its name, 16that He would grant you, according to the riches of His glory, to be strengthened with power through His Spirit in the inner man, 17so that Christ may dwell in your hearts through faith; and that you, being rooted and grounded in love, 18may be able to comprehend with all the saints what is the breadth and length and height and depth, 19and to know the love of Christ which surpasses knowledge, that you may be filled up to all the fullness of God.

      20Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, 21to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen.

Parallel Verses

New American Standard Bible (©1995)
if indeed you have heard of the stewardship of God's grace which was given to me for you;

GOD'S WORD® Translation (©1995)
Certainly, you have heard how God gave me the responsibility of bringing his kindness to you.

King James Bible
If ye have heard of the dispensation of the grace of God which is given me to you-ward:

Douay-Rheims Bible
If yet you have heard of the dispensation of the grace of God which is given me towards you:

Darby Bible Translation
(if indeed ye have heard of the administration of the grace of God which has been given to me towards you,

English Revised Version
if so be that ye have heard of the dispensation of that grace of God which was given me to you-ward;

Webster's Bible Translation
If ye have heard of the dispensation of the grace of God which is given me on your account.

Weymouth New Testament
if, that is, you have heard of the work which God has graciously entrusted to me for your benefit,

World English Bible
if it is so that you have heard of the administration of that grace of God which was given me toward you;

Young's Literal Translation
if, indeed, ye did hear of the dispensation of the grace of God that was given to me in regard to you,

Cross References

1 Corinthians 9:17 For if I do this voluntarily, I have a reward; but if against my will, I have a stewardship entrusted to me.

Ephesians 1:10 with a view to an administration suitable to the fullness of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him

Ephesians 3:7 of which I was made a minister, according to the gift of God's grace which was given to me according to the working of His power.

Ephesians 3:9 and to bring to light what is the administration of the mystery which for ages has been hidden in God who created all things;

Ephesians 4:7 But to each one of us grace was given according to the measure of Christ's gift.

Colossians 1:25 Of this church I was made a minister according to the stewardship from God bestowed on me for your benefit, so that I might fully carry out the preaching of the word of God,

1 Timothy 1:4 nor to pay attention to myths and endless genealogies, which give rise to mere speculation rather than furthering the administration of God which is by faith.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 11-18

The apostle, having at large established the doctrine of the gospel, and endeavoured to persuade these Christians to a behaviour agreeable to it, seems as if he intended here to have put an end to the epistle, especially when he had acquainted them that, as a particular mark of his respect for them, he had written this large letter with his own hand, and had not made use of another as his amanuensis, and only subscribed his name to it, as he was wont to do in his other epistles: but such is his affection to them such his concern to recover them from the bad impressions made upon them by their false teachers, that he cannot break off till he has once again given them the true character of those teachers, and an account of his own contrary temper and behaviour, that by comparing these together they might the more easily see how little reason they had to depart from the doctrine he had taught them and to comply with theirs.

I. He gives them the true character of those teachers who were industrious to seduce them, in several particulars. As, 1. They were men who desired to make a fair show in the flesh, v. 12. They were very zealous for the externals of religion, forward to observe, and to oblige others to observe, the rites of the ceremonial law, though at the same time they had little or no regard to real piety; for, as the apostle says of them in the following verse, neither do they themselves keep the law. Proud, vain, and carnal hearts desire nothing more than to make a fair show in the flesh, and they can easily be content with so much religion as will help them to keep up such a fair show; but frequently those have least of the substance of religion who are most solicitous to make a show of it. 2. They were men who were afraid of suffering, for they constrained the Gentile Christians to be circumcised, only lest they should suffer persecution for the cross of Christ. It was not so much out of a regard to the law as to themselves; they were willing to sleep in a whole skin, and to save their worldly cargo, and cared not though they made shipwreck of faith and a good conscience. That which they chiefly aimed at was to please the Jews, and to keep up their reputation among them, and so to prevent the trouble that Paul, and other faithful professors of the doctrine of Christ, lay open to. And, 3. Another part of their character was that they were men of a party spirit, and who had no further zeal for the law than as it subserved their carnal and selfish designs; for they desired to have these Christians circumcised, that they might glory in their flesh (v. 13), that they might say they had gained them over to their side, and made proselytes of them, of which they carried the mark in their flesh. And thus, while they pretended to promote religion, they were the greatest enemies of it; for nothing has been more destructive to the interest of religion than men-siding and party-making.

II. He acquaints us, on the other hand, with his own temper and behaviour, or makes profession of his own faith, hope, and joy; particularly,

1. That his principle glory was in the cross of Christ: God forbid, says he, that I should glory, save in the cross of our Lord Jesus Christ, v. 14. By the cross of Christ is here meant his sufferings and death on the cross, or the doctrine of salvation by a crucified Redeemer. This was what the Jews stumbled at and the Greeks accounted foolishness; and the judaizing teachers themselves, though they had embraced Christianity, yet were so far ashamed of it that in compliance with the Jews, and to avoid persecution from them, they were for mixing the observance of the law of Moses with faith in Christ, as necessary to salvation. But Paul had a very different opinion of it; he was so far from being offended at the cross of Christ, or ashamed of it, or afraid to own it, that he gloried in it; yea, he desired to glory in nothing else, and rejected the thought of setting up anything in competition with it, as the object of his esteem, with the utmost abhorrence; God forbid, etc. This was the ground of all his hope as a Christian: this was the doctrine which, as an apostle, he was resolved to preach; and, whatever trials his firm adherence to it might bring upon him, he was ready, not only to submit to them, but to rejoice in them. Note, The cross of Christ is a good Christian's chief glory, and there is the greatest reason why we should glory in it, for to it we owe all our joys and hopes.

2. That he was dead to the world. By Christ, or by the cross of Christ, the world was crucified to him, and he to the world; he had experienced the power and virtue of it in weaning him from the world, and this was one great reason of his glorying in it. The false teachers were men of a worldly temper, their chief concern was about their secular interests, and therefore they accommodated their religion thereunto. But Paul was a man of another spirit; as the world had no kindness for him, so neither had he any great regard to it; he had got above both the smiles and the frowns of it, and had become as indifferent to it as one who is dying out of it. This is a temper of mind that all Christians should be labouring after; and the best way to attain it is to converse much with the cross of Christ. The higher esteem we have of him the meaner opinion shall we have of the world, and the more we contemplate the sufferings our dear Redeemer met with from the world the less likely shall we be to be in love with it.

3. That he did not lay the stress of his religion on one side or the other of the contesting interests, but on sound Christianity, v. 15. There was at that time an unhappy division among Christians; circumcision and uncircumcision had become names by which they were distinguished from each other; for (ch. 2:9, 12) the Jewish Christians are called the circumcision, and those of the circumcision. The false teachers were very zealous for circumcision; yea, to such a degree as to represent it as necessary to salvation, and therefore they did all they could to constrain the Gentile Christians to submit to it. In this they had carried the matter much further than others did; for, though the apostles connived at the use of it among the Jewish converts, yet they were by no means for imposing it upon the Gentiles. But what they laid so great a stress upon Paul made very little account of. It was indeed of great importance to the interest of Christianity that circumcision should not be imposed on the Gentile converts, and therefore this he had set himself with the utmost vigour to oppose; but as for mere circumcision or uncircumcision, whether those who embraced the Christian religion had been Jews or Gentiles, and whether they were for or against continuing the use of circumcision, so that they did not place their religion in it-this was comparatively a matter of little moment with him; for he very well knew that in Jesus Christ, that is, in his account, or under the Christian dispensation, neither circumcision availed any thing nor uncircumcision, as to men's acceptance with God, but a new creature. Here he instructs us both wherein real religion does not and wherein it does consist. It does not consist in circumcision or uncircumcision, in our being in this or the other denomination of Christians; but it consists in our being new creatures; not in having a new name, or putting on a new face, but in our being renewed in the spirit of our minds and having Christ formed in us: this is of the greatest account with God, and so it was with the apostle. If we compare this text with some others, we may more fully see what it is that renders us most acceptable to God, and about which we should therefore be chiefly concerned. Here we are told that it is a new creature, and in ch. 5:6 that it is faith which worketh by love, and in 1 Co. 7:19 that it is the keeping of the commandments of God, from all which it appears that it is a change of mind and heart, whereby we are disposed and enabled to believe in the Lord Jesus and to live a life of devotedness to God; and that where this inward, vital, practical religion is wanting, no outward professions, nor particular names, will ever stand us in any stead, or be sufficient to recommend us to him. Were Christians duly concerned to experience this in themselves, and to promote it in others, if it did not make them lay aside their distinguishing names, yet it would at least take them off from laying so great a stress upon them as they too often do. Note, Christians should take care to lay the stress of their religion where God has laid it, namely, on those things which are available to our acceptance with him; so we see the apostle did, and it is our wisdom and interest herein to follow his example. The apostle having shown what was of chief consideration in religion, and what he laid the greatest stress upon, namely, not a mere empty name or profession, but a sound and saving change, in v. 16 he pronounces a blessing upon all those who walk according to this rule: And as many as walk according to this rule peace be upon them, and mercy upon the Israel of God. The rule which he here speaks of may signify more generally the whole word of God, which is the complete and perfect rule of faith and life, or that doctrine of the gospel, or way of justification and salvation, which he had laid down in this epistle, namely, by faith in Christ without the works of the law; or it may be considered as more immediately referring to the new creature, of which he had just before been speaking. The blessings which he desires for those who walk according to this rule, or which he gives them the hope and prospect of (for the words may be taken either as a prayer or a promise), are peace and mercy-peace with God and conscience, and all the comforts of this life as far as they are needful for them, and mercy, or an interest in the free love and favour of God in Christ, which are the spring and fountain of all other blessings. A foundation is laid for these in that gracious change which is wrought in them; and while they behave themselves as new creatures, and govern their lives and hopes by the rule of the gospel, they may most assuredly depend upon them. These, he declares, shall be the portion of all the Israel of God, by whom he means all sincere Christians, whether Jews or Gentiles, all who are Israelites indeed, who, though they may not be the natural, yet are become the spiritual seed of Abraham; these, being heirs of his faith, are also heirs together with him of the same promise, and consequently entitled to the peace and mercy here spoken of. The Jews and judaizing teachers were for confining these blessings to such as were circumcised and kept the law of Moses; but, on the contrary, the apostle declares that they belong to all who walk according to the rule of the gospel, or of the new creature, even to all the Israel of God, intimating that those only are the true Israel of God who walk according to this rule, and not that of circumcision, which they insisted so much upon, and therefore that this was the true way to obtain peace and mercy. Note, (1.) Real Christians are such as walk by rule; not a rule of their own devising, but that which God himself has prescribed to them. (2.) Even those who walk according to this rule do yet stand in need of the mercy of God. But, (3.) All who sincerely endeavour to walk according to this rule may be assured that peace and mercy will be upon them: this is the best way to have peace with God, ourselves, and others; and hereupon, as we may be sure of the favour of God now, so we may be sure that we shall find mercy with him hereafter.

4. That he had cheerfully suffered persecution for the sake of Christ and Christianity, v. 17. As the cross of Christ, or the doctrine of salvation by a crucified Redeemer, was what he chiefly gloried in, so he had been willing to run all hazards rather than he would betray this truth, or suffer it to be corrupted. The false teachers were afraid of persecution, and this was the great reason why they were zealous for circumcision, as we see, v. 12. But this was the least of Paul's concern; he was not moved at any of the afflictions he met with, nor did he count his life dear to him, so that he might finish his course with joy, and the ministry which he had received of the Lord Jesus, to testify the gospel of the grace of God, Acts 20:24. He had already suffered much in the cause of Christ, for he bore in his body the marks of the Lord Jesus, the scars of those wounds which he had sustained from persecuting enemies, for his steady adherence to him, and that doctrine of the gospel which he had received from him. As from this it appeared that he was firmly persuaded of the truth and importance of it, and that he was far from being a favourer of circumcision, as they had falsely reported him to be, so hereupon, with a becoming warmth and vehemence, suitable to his authority as an apostle and to the deep concern of mind he was under, he insists upon it that no man should henceforth trouble him, namely by opposing his doctrine or authority, or by any such calumnies and reproaches as had been cast upon him; for as, both from what he had said and what he had suffered, they appeared to be highly unjust and injurious, so also those were very unreasonable who either raised or received them. Note, (1.) It may justly be presumed that men are fully persuaded of those truths in the defence of which they are willing to suffer. And (2.) It is very unjust to charge those things upon others which are contrary not only to their profession, but their sufferings too.

III. The apostle, having now finished what he intended to write for the conviction and recovery of the churches of Galatia, concludes the epistle with his apostolical benediction, v. 18. He calls them his brethren, wherein he shows his great humility, and the tender affection he had for them, notwithstanding the ill treatment he had met with from them; and takes his leave of them with this very serious and affectionate prayer, that the grace of our Lord Jesus Christ may be with their spirit. This was a usual farewell wish of the apostle's, as we see, Rom. 16:20, 24, and 1 Co. 16:23. And herein he prays that they might enjoy the favour of Christ, both in its special effects and its sensible evidences, that they might receive from him all that grace which was needful to guide them in their way, to strengthen them in their work, to establish them in their Christian course, and to encourage and comfort them under all the trials of life and the prospect of death itself. This is fitly called the grace of our Lord Jesus Christ, as he is both the sole purchaser and the appointed dispenser of it; and though these churches had done enough to forfeit it, by suffering themselves to be drawn into an opinion and practice highly dishonourable to Christ, as well as dangerous to them, yet, out of his great concern for them, and knowing of what importance it was to them, he earnestly desires it on their behalf; yea, that it might be with their spirit, that they might continually experience the influences of it upon their souls, disposing and enabling them to act with sincerity and uprightness in religion. We need desire no more to make us happy than the grace of our Lord Jesus Christ. This the apostle begs for these Christians, and therein shows us what we are chiefly concerned to obtain; and, both for their and our encouragement to hope for it, he adds his Amen.

Ephesians 1:1

An Exposition, With Practical Observations, of

The Epistle of St. Paul to the Ephesians

Some think that this epistle to the Ephesians was a circular letter sent to several churches, and that the copy directed to the Ephesians happened to be taken into the canon, and so it came to bear that particular inscription. And they have been induced the rather to think this because it is the only one of all Paul's epistles that has nothing in it peculiarly adapted to the state or case of that particular church; but it has much of common concernment to all Christians, and especially to all who, having been Gentiles in times past, were converted to Christianity. But then it may be observed, on the other hand, that the epistle is expressly inscribed (1:1) to the saints which are at Ephesus; and in the close of it he tells them that he had sent Tychicus unto them, whom, in 2 Tim. 4:12, he says he had sent to Ephesus. It is an epistle that bears date out of a prison: and some have observed that what this apostle wrote when he was a prisoner had the greatest relish and savour in it of the things of God. When his tribulations did abound, his consolations and experiences did much more abound, whence we may observe that the afflictive exercises of God's people, and particularly of his ministers, often tend to the advantage of others as well as to their own. The apostle's design is to settle and establish the Ephesians in the truth, and further to acquaint them with the mystery of the gospel, in order to it. In the former part he represents the great privilege of the Ephesians, who, having been in time past idolatrous heathens, were now converted to Christianity and received into covenant with God, which he illustrates from a view of their deplorable state before their conversion, ch. 1-3. In the latter part (which we have in the 4th, 5th, and 6th chapters) he instructs them in the principal duties of religion, both personal and relative, and exhorts and quickens them to the faithful discharge of them. Zanchy observes that we have here an epitome of the whole Christian doctrine, and of almost all the chief heads of divinity.

Chapter 1

In this chapter we have, I. The introduction to the whole epistle, which is much the same as in others (v. 1, 2). II. The apostle's thanksgivings and praises to God for his inestimable blessings bestowed on the believing Ephesians (v. 3-14). III. His earnest prayers to God in their behalf (v. 15-23). This great apostle was wont to abound in prayers and in thanksgivings to almighty God, which he generally so disposes and orders that at the same time they carry with them and convey the great and important doctrines of the Christian religion, and the most weighty instructions to all those who seriously peruse them.

Verses 1-2

Here is, 1. The title St. Paul takes to himself, as belonging to him-Paul, an apostle of Jesus Christ, etc. He reckoned it a great honour to be employed by Christ, as one of his messengers to the sons of men. The apostles were prime officers in the Christian church, being extraordinary ministers appointed for a time only. They were furnished by their great Lord with extraordinary gifts and the immediate assistance of the Spirit, that they might be fitted for publishing and spreading the gospel and for governing the church in its infant state. Such a one Paul was, and that not by the will of man conferring that office upon him, nor by his own intrusion into it; but by the will of God, very expressly and plainly intimated to him, he being immediately called (as the other apostles were) by Christ himself to the work. Every faithful minister of Christ (though his call and office are not of so extraordinary a nature) may, with our apostle, reflect on it as an honour and comfort to himself that he is what he is by the will of God. 2. The persons to whom this epistle is sent: To the saints who are at Ephesus, that is, to the Christians who were members of the church at Ephesus, the metropolis of Asia. He calls them saints, for such they were in profession, such they were bound to be in truth and reality, and many of them were such. All Christians must be saints; and, if they come not under that character on earth, they will never be saints in glory. He calls them the faithful in Christ Jesus, believers in him, and firm and constant in their adherence to him and to his truths and ways. Those are not saints who are not faithful, believing in Christ, firmly adhering to him, and true to the profession they make of relation to their Lord. Note, It is the honour not only of ministers, but of private Christians too, to have obtained mercy of the Lord to be faithful.-In Christ Jesus, from whom they derive all their grace and spiritual strength, and in whom their persons, and all that they perform, are made accepted. 3. The apostolical benediction: Grace be to you, etc. This is the token in every epistle; and it expresses the apostle's good-will to his friends, and a real desire of their welfare. By grace we are to understand the free and undeserved love and favour of God, and those graces of the Spirit which proceed from it; by peace all other blessings, spiritual and temporal, the fruits and product of the former. No peace without grace. No peace, nor grace, but from God the Father, and from the Lord Jesus Christ. These peculiar blessings proceed from God, not as a Creator, but as a Father by special relation: and they come from our Lord Jesus Christ, who, having purchased them for his people, has a right to bestow them upon them. Indeed the saints, and the faithful in Christ Jesus, had already received grace and peace; but the increase of these is very desirable, and the best saints stand in need of fresh supplies of the graces of the Spirit, and cannot but desire to improve and grow: and therefore they should pray, each one for himself and all for one another, that such blessings may still abound unto them.

After this short introduction he comes to the matter and body of the epistle; and, though it may seem somewhat peculiar in a letter, yet the Spirit of God saw fit that his discourse of divine things in this chapter should be cast into prayers and praises, which, as they are solemn addresses to God, so they convey weighty instructions to others. Prayer may preach; and praise may do so too.

Ephesians 1:3

Verses 3-14

He begins with thanksgivings and praise, and enlarges with a great deal of fluency and copiousness of affection upon the exceedingly great and precious benefits which we enjoy by Jesus Christ. For the great privileges of our religion are very aptly recounted and enlarged upon in our praises to God.

I. In general he blesses God for spiritual blessings, v. 3, where he styles him the God and Father of our Lord Jesus Christ; for, as Mediator, the Father was his God; as God, and the second person in the blessed Trinity, God was his Father. It bespeaks the mystical union between Christ and believers, that the God and Father of our Lord Jesus Christ is their God and Father, and that in and through him. All blessings come from God as the Father of our Lord Jesus Christ. No good can be expected from a righteous and holy God to sinful creatures, but by his mediation. He hath blessed us with all spiritual blessings. Note, Spiritual blessings are the best blessings with which God blesses us, and for which we are to bless him. He blesses us by bestowing such things upon us as make us really blessed. We cannot thus bless God again; but must do it by praising, and magnifying, and speaking well of him on that account. Those whom God blesses with some he blesses with all spiritual blessings; to whom he gives Christ, he freely gives all these things. It is not so with temporal blessings; some are favoured with health, and not with riches; some with riches, and not with health, etc. But, where God blesses with spiritual blessings, he blesses with all. They are spiritual blessings in heavenly places; that is, say some, in the church, distinguished from the world, and called out of it. Or it may be read, in heavenly things, such as come from heaven, and are designed to prepare men for it, and to secure their reception into it. We should hence learn to mind spiritual and heavenly things as the principal things, spiritual and heavenly blessings as the best blessings, with which we cannot be miserable and without which we cannot but be so. Set not your affections on things on the earth, but on those things which are above. These we are blessed with in Christ; for, as all our services ascend to God through Christ, so all our blessings are conveyed to us in the same way, he being the Mediator between God and us.

II. The particular spiritual blessings with which we are blessed in Christ, and for which we ought to bless God, are (many of them) here enumerated and enlarged upon. 1. Election and predestination, which are the secret springs whence the others flow, v. 4, 5, 11. Election, or choice, respects that lump or mass of mankind out of which some are chosen, from which they are separated and distinguished. Predestination has respect to the blessings they are designed for; particularly the adoption of children, it being the purpose of God that in due time we should become his adopted children, and so have a right to all the privileges and to the inheritance of children. We have here the date of this act of love: it was before the foundation of the world; not only before God's people had a being, but before the world had a beginning; for they were chosen in the counsel of God from all eternity. It magnifies these blessings to a high degree that they are the products of eternal counsel. The alms which you give to beggars at your doors proceed from a sudden resolve; but the provision which a parent makes for his children is the result of many thoughts, and is put into his last will and testament with a great deal of solemnity. And, as this magnifies divine love, so it secures the blessings to God's elect; for the purpose of God according to election shall stand. He acts in pursuance of his eternal purpose in bestowing spiritual blessings upon his people. He hath blessed us-according as he hath chosen us in him, in Christ the great head of the election, who is emphatically called God's elect, his chosen; and in the chosen Redeemer an eye of favour was cast upon them. Observe here one great end and design of this choice: chosen-that we should be holy; not because he foresaw they would be holy, but because he determined to make them so. All who are chosen to happiness as the end are chosen to holiness as the means. Their sanctification, as well as their salvation, is the result of the counsels of divine love.-And without blame before him-that their holiness might not be merely external and in outward appearance, so as to prevent blame from men, but internal and real, and what God himself, who looketh at the heart, will account such, such holiness as proceeds from love to God and to our fellow-creatures, this charity being the principle of all true holiness. The original word signifies such an innocence as no man can carp at; and therefore some understand it of that perfect holiness which the saints shall attain in the life to come, which will be eminently before God, they being in his immediate presence for ever. Here is also the rule and the fontal cause of God's election: it is according to the good pleasure of his will (v. 5), not for the sake of any thing in them foreseen, but because it was his sovereign will, and a thing highly pleasing to him. It is according to the purpose, the fixed and unalterable will, of him who worketh all things after the counsel of his own will (v. 11), who powerfully accomplishes whatever concerns his elect, as he has wisely and freely fore-ordained and decreed, the last and great end and design of all which is his own glory: To the praise of the glory of his grace (v. 6), that we should be to the praise of his glory (v. 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 centre in his praise. Note, The glory of God is his own end, and it should be ours in all that we do. This passage has been understood by some in a very different sense, and with a special reference to the conversion of these Ephesians to Christianity. Those who have a mind to see what is said to this purpose may consult Mr. Locke, and other well-known writers, on the place. 2. The next spiritual blessing the apostle takes notice of is acceptance with God through Jesus Christ: Wherein, or by which grace, he hath made us accepted in the beloved, v. 6. Jesus Christ is the beloved of his Father (Mt. 3:17), 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, v. 7. 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. The guilt and the stain of sin could be no otherwise removed than by the blood of Jesus. All our spiritual blessings flow down to us in that stream. This great benefit, which comes freely to us, was dearly bought and paid for by our blessed Lord; and yet it is according to the riches of God's grace. Christ's satisfaction and God's rich grace are very consistent in the great affair of man's redemption. God was satisfied by Christ as our substitute and surety; but it was rich grace that would accept of a surety, when he might have executed the severity of the law upon the transgressor, and it was rich grace to provide such a surety as his own Son, and freely to deliver him up, when nothing of that nature could have entered into our thoughts, nor have been any otherwise found out for us. In this instance he has not only manifested riches of grace, but has abounded towards us in all wisdom and prudence (v. 8), wisdom in contriving the dispensation, and prudence in executing the counsel of his will, as he has done. How illustrious have the divine wisdom and prudence rendered themselves, in so happily adjusting the matter between justice and mercy in this grand affair, in securing the honour of God and his law, at the same time that the recovery of sinners and their salvation are ascertained and made sure! 4. Another privilege which the apostle here blesses God for is divine revelation-that God hath made known to us the mystery of his will (v. 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 any thing 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 (v. 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. He gathers together in one all things in Christ, v. 10. All the lines of divine revelation meet in Christ; all religion centres in him. Jews and Gentiles were united to each other by being both united to Christ. Things in heaven and things on earth are gathered together in him; peace made, correspondence settled, between heaven and earth, through him. The innumerable company of angels become one with the church through Christ: this God purposed in himself, and it was his design in that dispensation which was to be accomplished by his sending Christ in the fulness of time, at the exact time that God had prefixed and settled. 6. The eternal inheritance is the great blessing with which we are blessed in Christ: In whom also we have obtained an inheritance, v. 11. Heaven is the inheritance, the happiness of which is a sufficient portion for a soul: it is conveyed in the way of an inheritance, being the gift of a Father to his children. If children, then heirs. All the blessings that we have in hand are but small if compared with the inheritance. What is laid out upon an heir in his minority is nothing to what is reserved for him when he comes to age. Christians are said to have obtained this inheritance, as they have a present right to it, and even actual possession of it, in Christ their head and representative. 7. The seal and earnest of the Spirit are of the number of these blessings. We are said to be sealed with that Holy Spirit of promise, v. 13. The blessed Spirit is holy himself, and he makes us holy. He is called the Spirit of promise, as he is the promised Spirit. By him believers are sealed; that is, separated and set apart for God, and distinguished and marked as belonging to him. The Spirit is the earnest of our inheritance, v. 14. The earnest is part of payment, and it secures the full sum: so is the gift of the Holy Ghost; all his influences and operations, both as a sanctifier and a comforter, are heaven begun, glory in the seed and bud. The Spirit's illumination is an earnest of everlasting light; sanctification is an earnest of perfect holiness; and his comforts are earnests of everlasting joys. He is said to be the earnest, until the redemption of the purchased possession. It may be called here the possession, because this earnest makes it as sure to the heirs as though they were already possessed of it; and it is purchased for them by the blood of Christ. The redemption of it is mentioned because it was mortgaged and forfeited by sin; and Christ restores it to us, and so is said to redeem it, in allusion to the law of redemption. Observe, from all this, what a gracious promise that is which secures the gift of the Holy Ghost to those who ask him.

The apostle mentions the great end and design of God in bestowing all these spiritual privileges, that we should be to the praise of his glory who first trusted in Christ-we to whom the gospel was first preached, and who were first converted to the faith of Christ, and to the placing of our hope and trust in him. Note, Seniority in grace is a preferment: Who were in Christ before me, says the apostle (Rom. 16:7); those who have for a longer time experienced the grace of Christ are under more special obligations to glorify God. They should be strong in faith, and more eminently glorify him; but this should be the common end of all. For this we were made, and for this we were redeemed; this is the great design of our Christianity, and of God in all that he has done for us: unto the praise of his glory, v. 14. He intends that his grace and power and other perfection should by this means become conspicuous and illustrious, and that the sons of men should magnify him.

Ephesians 1:15

Calvin's Commentary

1. For this cause, I Paul, the prisoner of Jesus Christ for you Gentiles,

1. Hujus rei gratia ego Paulus, vinctus Iesu Christi, pro vobis Gentibus legatione fungor;

2. (If ye have heard of the dispensation of the grace of God which is given me to you-ward:

2. Siquidem audistis dispensationem gratiae Dei, mihi erga vos datae,

3. How that by revelation he made known unto me the mystery; as I wrote afore in few words;

3. Quod per revelationem mihi patefecerit arcanum, quemadmodum scripsi paulo ante.

4. Whereby, when ye read, ye may understand my knowledge in the mystery of Christ,

4. Ad quod potestis attendentes intelligere cognitionem meam in mysterio Christi,

5. Which in other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

5. Quod aliis saeculis non innotuit filiis hominum, quemadmodum nunc revelatum est sanctis Apostolis ejus et Prophetis per Spiritum,

6. That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel.

6. Gentes esse cohaeredes, et concorporeas, et consortes promissionis ejus in Christo per Evangelium.

1. For this cause. Paul's imprisonment, which ought to have been held as a confirmation of his apostleship, was undoubtedly presented by his adversaries in an opposite light. He therefore points out to the Ephesians that his chains served to prove and to declare his calling; and that the only reason why he had been imprisoned was, that he had preached the gospel to the Gentiles. His unshaken firmness was no small additional proof that he had discharged his office in a proper manner.

The prisoner of Jesus Christ. [131] To strengthen his authority still more, he speaks in lofty terms of his prison. In the presence of the world and of wicked men, this might have appeared to be foolish boasting; but, in addressing godly persons, it was a dignified and faithful manner. The glory of Christ not only overcomes the ignominy of the chains, but converts what was in itself a reproach into the highest honor. If he had merely said, "I am a prisoner," this would not have conveyed the idea of his being an ambassador. Imprisonment alone has no claim to this honor, being usually the mark of wickedness and crime. But the crowns and sceptres of kings, to say nothing of the imposing splendor of an ambassador, are less honorable than the chains of a prisoner of Jesus Christ. Men might think otherwise, but it is our duty to judge of the reasons. So highly ought the name of Christ to be revered by us, that what men consider to be the greatest reproach, ought to be viewed by us as the greatest honour.

For you Gentiles. Another circumstance greatly fitted to interest the Ephesians was, that the persecutions of Paul were endured for the Gentiles, -- that his troubles and dangers were on their account.

2. If ye have heard. There is reason to believe, that, while Paul was at Ephesus, he had said nothing on these subjects, no necessity for doing so having arisen; for no controversy had taken place among them about the calling of the Gentiles. If he had made any mention of them in his discourses, he would have reminded the Ephesians of his former statements, instead of referring generally, as he now does, to common report and to his own Epistle. He did not, of his own accord, raise unnecessary disputes. It was only when the wickedness of his adversaries made it necessary, that he reluctantly undertook the defense of his ministry. Dispensation (oikonomia) means here a divine order or command, or, as it is generally expressed, a commission

3. That by revelation. Some might imagine, that, in attempting to discharge the office of an apostle, he had acted rashly, and was now paying the penalty of his rashness. It was this that made him so earnest in pleading the Divine authority for all his transactions. The present instance, on account of its novelty, had few supporters; and therefore he calls it a mystery. By this name he endeavors to remove the prejudice which the general displeasure at the event was fitted to excite. His own personal interest in the matter was less regarded than that of the Ephesians, who were deeply concerned in the information, that, through the settled purpose of God, they had been called by Paul's ministry. Lest what is little known should forthwith become the object of suspicion, the word mystery places it in opposition to the perverse judgments and opinions which were then prevalent in the world.

By revelation he made known to me the mystery. Paul draws the line of distinction between himself and those fanatics, who ascribe to God and to the Holy Spirit their own idle dreams. The false apostles boast of revelations, but it is a false boast. Paul was persuaded that his revelation was true, could prove it to others, and speaks of it as a fact of which no doubt could be entertained.

As I wrote a little before. This refers either to a rapid glance at the same subject in the second chapter, or -- which appears to be the general opinion -- to another Epistle. If the former exposition be adopted, it will be proper to translate, as I wrote before in few words; for the subject had received nothing more than a passing notice; but the latter being, as I have said, the prevailing opinion, I prefer translating, as I wrote a little before. The phrase, (en oligo,) which Erasmus has translated in a few words, appears rather to refer to time. On this supposition there would be an implied comparison between the present and the former writings. But nothing would be more unlike the fact, than to contrast them on the score of brevity; for a more concise mode of expression than this passing glance can hardly be imagined. The phrase, a little before, seems purposely to be used as an appeal to their remembrance of a recent occurrence, though I do not insist on this point. There is more difficulty in the next verse.

4. By attending to which, ye may understand, pros ho dunasthe anaginoskontes noosai. Erasmus renders it, "from which things, when ye read, ye may understand." But to translate anaginoskein ti as signifying to read is, I think, at variance with Greek syntax. I leave it as a subject of consideration, whether it does not rather signify to attend. The participle would then be connected with the preposition pros, in the commencement of the verse, and the clause would run thus, to which when ye attend, ye may understand If, however, by viewing the verb anaginoskontes, as disjoined from the preposition, you make it signify reading, the meaning will still be, "by reading you may understand according to what I have written;" taking the phrase pros ho, to which, as equivalent to kath ' ho, according to which; but I suggest this merely as a doubtful conjecture.

If we adopt the view which is almost universally approved, that the apostle had formerly written to the Ephesians, this is not the only Epistle which we have lost. And yet there is no room for the sneers of the ungodly, as if the Scriptures had been mutilated, or in any part had become imperfect. If we duly consider Paul's earnestness, -- his watchfulness and care, -- his zeal and fervor, -- his kindness and readiness in assisting brethren, -- we shall be led to regard it as highly probable that he would write many epistles, both of a public and private nature, to various places. Those which the Lord judged to be necessary for his church have been selected by his providence for everlasting remembrance. Let us rest assured, that what is left is enough for us, and that the smallness of the remaining number is not the result of accident; but that the body of Scripture, which is in our possession, has been adjusted by the wonderful counsel of God.

My knowledge. The frequent mention of this point shews the necessity that the calling of ministers should be firmly believed both by themselves and by their people. But Paul looks more to others than to himself. He had everywhere indeed given great offense by preaching the gospel indiscriminately to Jews and Gentiles, but his solicitude was not chiefly on his own account. There were not a few who, overwhelmed by the slanders of wicked men, began to doubt of his apostleship, and whose faith was consequently shaken. It was this that induced him so frequently to remind the Ephesians that he knew the will and command of God who called him to the office. -- In the mystery of Christ,

5. Which in other ages was not made known. He had simply called it a mystery, but now calls it a mystery of Christ, because it was necessary that it should remain hidden, until it was revealed by his coming; just as the appellation of "prophecies of Christ" may be given to those which relate to his kingdom. We must first explain the word mystery, and then inquire why it is said to have remained unknown in all ages. The mystery was,

"that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel." (Verse 6.)

When this name is given to the gospel, it has other meanings, which do not apply to the present passage. The calling of the Gentiles, then, was a "mystery of Christ;" that is, it was to be fulfilled under the reign of Christ.

But why does he affirm that it was not known, when it had been the subject of so many predictions? The prophets everywhere declare, that people shall come from every nation in the world, to worship God; that an altar shall be erected both in Assyria and in Egypt, and that all alike shall speak the language of Canaan. (Isaiah 19:18.) It is intimated by these words, that the worship of the true God, and the same profession of faith, will be everywhere diffused. Of the Messiah it is predicted, that he shall have dominion from east to west, and that all nations shall serve him. (Psalm 72:8,11.) We see also, that many passages to this purpose are quoted by the apostles, not only from the later prophets, but from Moses. How could that be hidden which had been proclaimed by so many heralds? Why are all without exception pronounced to have been in ignorance? Shall we say, that the prophets spake what they did not understand, and uttered sounds without meaning?

I answer, the words of Paul must not be understood to mean that there had been no knowledge at all on these subjects. There had always been some of the Jewish nation who acknowledged that, at the advent of the Messiah, the grace of God would be proclaimed throughout the whole world, and who looked forward to the renovation of the human race. The prophets themselves, though they spoke with the certainty of revelation, left the time and manner undetermined. They knew that some communication of the grace of God would be made to the Gentiles, but at what time, in what manner, and by what means it should be accomplished, they had no information whatever. This ignorance was exemplified in a remarkable way by the apostles. They had not only been instructed by the predictions of the prophets, but had heard the distinct statement of their Master, (John 10:16,)

"Other sheep I have which are not of this fold: them also I must bring, and they shall hear my voice: and there shall be one fold and one shepherd;"

and yet the novelty of the subject prevented them from understanding it fully. Nay, after they had received the injunction,

"Go ye into all the world, and preach the gospel to every creature," (Mark 16:15,)

and,

"Ye shall be witnesses to me both in Jerusalem, and in all Judea, and in Samaria, and to the uttermost part of the earth," (Acts 1:8,)

they dreaded and recoiled from the calling of the Gentiles as a proposal absolutely monstrous, because the manner of its accomplishment was still unknown. Before the actual event arrived, they had dark and confused apprehensions of our Savior's words; for ceremonies were

"a vail over their face, that they could not steadfastly look to the end of that which is abolished." (2 Corinthians 3:13.)

With unquestionable propriety, therefore, does Paul call this a mystery, and say, that it had been hidden; for the repeal of the ceremonial law, which admitted them within the vail, was not understood.

As it is now revealed. To lay claim to information which none of the patriarchs, prophets, or holy kings, had possessed, might wear the aspect of arrogance. To guard against this imputation, Paul reminds them, first, that in this respect he was not alone, but shared the revelation with the most eminent teachers of the church; and, secondly, that it was the gift of the Holy Spirit, who has a right to bestow it on whom he pleases; for there is no other limit of our knowledge but that which he assigns to us.

These few words, as it is now revealed, throw additional light on the admission of the Gentiles to be the people of God. It is on the condition that they shall be placed on a level with the Jews, and form one body. That the novelty might give no offense, he states that this must be accomplished by the gospel. (Ephesians 3:6.) Now, the gospel was itself a novelty; for it had never till now been heard of, and yet was acknowledged by all the godly to have come from heaven. Where, then, was the wonder, if, in renewing the world, God should follow an unwonted method?

Footnotes:

[131] "Know that for no other reason am I, Paul, loaded with these chains. It was for no evil action, but for the love which I bear to the Lord Jesus Christ." -- Erasmus.

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