Bible Commentaries

Title

The oldest known form is the briefest, To (the) Ephesians. So in the “Subscription” to the Epistle, which see. The title as in the Authorized Version agrees with that adopted in the editions of the Greek Testament printed (1624, 1633), at Leyden by the brothers B. and A. Elzevir.

Ch. Ephesians 1:1-2. Greeting

1. Paul] See Acts 13:9 for the first occurrence of this name of the Apostle. He probably bore, from infancy, both the two names, Saul (Saoul, Saulus) and Paulus, the first as a Hebrew home-name, the latter for use in the Gentile world. Paulus (Paul) would thus naturally become the prevalent name during the Christian life-work of the bearer.

an apostle] Lit., an envoy, a missionary; in the Gospels and Acts always in the special sense of an immediate Delegate from the Saviour; except perhaps Acts 14:14, where Barnabas bears the title. In Romans 16:7 the sense is perhaps more extended; certainly so in 2 Corinthians 8:23. It always, however, in N. T., designates at least a sacred messenger, not excepting Php 2:25, where see note in this Series. St Paul needed often to insist on the fact and rights of his apostleship in the highest sense of the word; 1 Corinthians 9:1-2; 2 Corinthians 12:12; Galatians 1:1.—See further, Appendix F.

of Jesus Christ] Of Christ Jesus is the order in many documents. The sacred name (Jesus) and title (Christ) occur together in the Gospels five times, in the Acts often, in the Epistles perpetually. It is most important to remember that Christ is merely the Greek version of the Hebrew Messiah (Anointed). In the N. T. it thus constantly refers back to O. T. prophecy and to the truth (uttered by the Messiah Himself, John 4:22), that “salvation is of the Jews.”

by the will of God] So, in the same connexion and position, 1 Cor., 2 Cor., Col., 2 Tim. In 1 Tim. (and Titus 1:3) we have “according to the commandment” of God. See Galatians 1:1 for the deep certainty of a direct Divine commission which underlay such a phrase in St Paul’s mind. He knew himself to be “a vessel of choice, to bear the name” (Acts 9:15) of his Lord.

saints] Holy ones; persons possessed of holiness, separated from sin to God. It is true that this is “the language of charitable presumption” (Pearson, Exposition of the Creed, Art. ix); when a community is thus described, St Paul does not thereby positively assert that each individual answers the description. But observe that this presumptive use of the word “saint” does not lower the true sense of the word, so as to make it properly mean, e. g., merely a member of a Christian community, a possessor of visible Church privileges.

which are at Ephesus] “Some very ancient authorities omit at Ephesus” (margin of Revised Version). On the question thus raised, see Introduction, ch. 4.

and to the faithful] I. e. “the saints,” under a different aspect. For the word as used, of Christian believers, see Acts 10:45 (“the faithful of the circumcision”); Acts 16:1 (“a faithful Jewess”); 2 Corinthians 6:15 (“the faithful with the unfaithful,” i.e. the believer with the unbeliever); Colossians 1:2; 1 Timothy 4:3 (“them who are faithful and know, &c.), 1 Timothy 4:12 (“the faithful”), 1 Timothy 5:16 (“any faithful man or faithful woman”), 1 Timothy 6:2 (“faithful,” i.e. Christian, “masters”); Titus 1:6. These and similar passages, and the contrast of the word “unfaithful” (infidelis, infidel), shew that as a designation of Christians it means not trustworthy but trustful; full of faith, in the Christian sense. On its application to the community, see on “saints,” above.

in Christ Jesus] See, for parallels to this all-important phrase, Romans 8:1; 1 Corinthians 15:18; 2 Corinthians 5:17, &c. And compare the Lord’s language, John 6:56; John 14:20; John 15:2-7; and the illustration given by e.g. Ephesians 5:30. The “saints and faithful” are regarded as solidaire with their Lord, in respect both of inseparable interest, holy dearness, and oneness of spirit (1 Corinthians 6:17); specially the latter. The Epistle itself is a large comment on the phrase.

2. Grace be to you, and peace] So in the opening words of Rom., 1 Cor., 2 Cor., Gal., Phil., Col., 1 Thess., 2 Thess., Philem., 1 Pet., 2 Pet., and Rev. In the Pastoral Epistles, and in 2 John, the remarkable addition “mercy” appears; in Jude, “mercy, peace, and love.” In these salutations, “Grace” is all the free and loving favour of God in its spiritual efficacy; “Peace” is specially the complacency of reconciliation with which He regards His people, but so as to imply also its results in them; repose, serenity of soul; spiritual happiness, in the largest sense. See further on Ephesians 6:23-24 below.

from God our Father] To St Paul God is the Pater Noster of Christians, in the inner sense of their union by faith with His Son. The Scriptures, while not ignoring a universal Fatherhood of God towards mankind, always tend to put into the foreground the Fatherhood and Sonship of special connexion; that of covenant, of grace, of faith. Among many leading passages see, in N. T., John 1:12; Romans 8:14, &c.; Galatians 3:26; 1 John 3:1-2.

and from the Lord Jesus Christ] He, equally with His Father, is the Giver of eternal blessing, and the Lord of the soul. Incidental phrases of this kind form a testimony to the Proper Deity of the Saviour weightier, if possible, than even that of direct dogmatic passages. They indicate the drift of the main current of apostolic belief. See further on Ephesians 3:19 below.

3–14. Ascription of Praise, in view of the Election and Redemption of the Saints

3. Blessed be the God, &c.] The same Benediction occurs (verbatim in the Greek, nearly so in A. V.), 2 Corinthians 1:3; 1 Peter 1:3. Observe the different motive of the same phrase in each case.—The word rendered “Blessed” occurs eight times in the N. T., and always of a Divine Person. In Mark 14:61 “The Blessed” appears without an explicit Name, as often by the Rabbis.

For the sacred Formula “the God and Father of, &c.” cp. further Romans 15:6 (where the Greek, though not the A. V., is the same); and see John 20:17; Hebrews 1:8-9; and note below, on Ephesians 1:17.

who hath blessed us] Better, Who blessed us. The reference is to the heavenly world and the eternal purpose of God towards the saints. See just below, on “before the foundation, &c.” This Benediction on the New Creation may be illustrated by that on the Old; Genesis 1:22; Genesis 1:28; Genesis 9:1. It is the utterance (in whatever way) of a fixed Divine purpose of good. “When we bless God, we speak well of Him; when He blesses us, He powerfully confers blessings on us” (Scott). “Us”:—the members of the New Race; “the saints and faithful;” those who “are Christ’s.”

with all spiritual blessings] Better, with (lit. in) all spiritual blessing.—“Spiritual:”—the Benediction supremely affected the “spirit” of its objects, not merely their externals. It bore upon their spiritual Birth (John 3:6); Life (Romans 8:9-10); and Consummation (Romans 8:11; 1 Corinthians 15:44).

in heavenly places] Lit., “in the heavenlies”; an adjective without a noun. So below, Ephesians 1:20, and Ephesians 2:6, Ephesians 3:10, Ephesians 6:12. The noun is rightly supplied in A. V. The region of utterance of the Blessing was heaven; the eternal abode of the Covenant-Head of the blessed ones is heaven; and the final issue of the blessing will be their own abode there “in glory.” See Hebrews 11:16. The form of the adjective suggests not only a heavenly origin, or nature, but a heavenly locality.

in Christ] as the Covenant-Head, Root and Source of Life, and Representative, of the saints. Cp. 2 Timothy 1:9.

4. According as he hath chosen, &c.] Better, According as He chose, &c. The time-reference is the same as just above; to the Divine premundane deed of purpose.—“Chosen”:—out of mankind. See Romans 8:33 and its context for commentary on the idea of the word. The word “elect” (chosen) is generally used in N. T. in connexions where the highest level of Divine purposes, or spiritual privileges, is in view. In the O. T., Israel is “My people, My chosen” (Isaiah 43:20). In the N. T. the chosen are “the Israel of God” (Galatians 6:16; cp. Galatians 3:29; Romans 4:11). As with the Old so with the New Israel the choice is emphatically sovereign; “not according to our works” (2 Timothy 1:9). On the other hand, it takes effect through means; a truth perfectly harmonious with sovereign purpose, while often conveyed in the language of ordinary contingency. Cp. 2 Timothy 2:10; and, by way of illustration, Acts 27:22 with 31.

before the foundation of the world] For the identical phrase, cp. John 17:24; 1 Peter 1:20. “From the foundation, &c.” occurs, among other places, Luke 11:50; Hebrews 4:3; Hebrews 9:26, where the apparent meaning is “since the beginning of human time.” But with the word “before”, as here, the context always suggests the highest reference; “before any created being began.” Cp. the parallel phrases “before the ages (œons)” (1 Corinthians 2:7); “before eternal (œonian) times” (2 Timothy 1:9; Titus 1:2); and see Romans 16:25. Every genuine scientific discovery of vast antiquity in material nature throws a true though faint light on the grandeur of such words of Revelation.

that we should be, &c.] This clause, taken in itself, is of ambiguous reference. It may bear either (1) on the intended personal spiritual state of the elect, whether in this life, or in the life eternal, or in both; or (2) on their intended standing, as they are viewed as “in Christ,” their Covenant Head. In the first case it would convey the undoubted truth that the intention of the electing Father is a real and universal personal holiness, perfect in this life in principle and motive (cp. e.g. Matthew 5:48; below, Ephesians 4:24; Colossians 3:12; 1 Thessalonians 5:23; 1 Peter 1:15-16; 1 John 3:3; 1 John 3:6; 1 John 3:9), and, in the life eternal, in attainment (cp. e.g. ch. Ephesians 5:27; Romans 4:22; 1 John 3:2; Jude 24). Cp. 1 Thessalonians 4:7 (where the “call” closely corresponds to the “choice” here, as to the persons in view), and 2 Thessalonians 2:13, a remarkable parallel. In the second case the clause would mean that the elect are to be viewed as holy and spotless because identified, for purposes of acceptance, with their absolutely holy Head and Representative, “in Whom” they stand. Cp. for illustration the whole range of passages where believers are said to have “died and risen with Christ,” in respect of atonement and justification, e.g. Romans 6:2, &c.; Colossians 3:1; Colossians 3:3. (And see Article XI. of the Church of England.) On the whole the powerful argument of context decides the ambiguity for the second alternative. The thought throughout this passage is of the relation of the elect to Christ as their Head and Representative in the pre-mundane Covenant of the Father and the Son. We may explain accordingly, “that we should stand, in the judgment of eternal and absolute Holiness, accepted and satisfactory because united to Christ.” Such a truth is only one aspect, but an all-important one, of the great Truth of Salvation.

in love] I.e., in the embrace of that Divine Love which gave, and sustains, our position (1 John 3:1). If we connect “in love” with the words previous (as A. V.), and explain those words as above, this must be the meaning. Many expositors, however, ancient and modern, and the important Peshito Syriac Version (cent. 2), connect “in love” with the words following; “in love having predestinated, &c.” So margin, R.V. But the cadence of the Greek is in favour of the ordinary connexion.—In questions of punctuation in the Greek Testament it must be remembered that the oldest MSS. are scarcely punctuated at all, and the decision must rest accordingly with grammar, context, or the like.

5. Having predestinated us] Again an aorist, not a perfect, in the Greek; referring to a definite past act. For the same word, in the Greek, cp. Ephesians 1:11; Acts 4:28 (E. V. “determined”); Romans 8:29-30; 1 Corinthians 2:7 (E. V. “ordained”). It is lit. “to define, mark out, set apart, beforehand.” All idea of blind destiny must be excluded; the “pre-ordination” is the act of the Living and Holy God. But while we can thus repose upon its justice, it is none the less sovereign. And it is a cause, not an effect, of good desires and holiness in the saints.

the adoption of children] For the (one) word rendered thus, cp. Romans 8:15; Romans 8:23; Romans 9:4; Galatians 4:5. The sacred truth of the filial relation of the saints to their Lord’s Father (see above on Ephesians 1:2) comes out further Ephesians 3:15, Ephesians 4:6, Ephesians 5:1. This sonship has two aspects in the N. T.; the generative aspect, a change in the state of will, character, nature, a new birth; and, as here, the adoptive aspect, a divinely legal institution into filial position and privilege. In the eternal Idea this latter may be said to be first in order; and thus it stands here, in this account of the heavenly origin of our salvation.

by Jesus Christ] Lit., through Jesus Christ; Representative and Mediator. As in the Old Creation (see e.g. John 1:3, “all things came into being through Him”; and cp. Hebrews 1:2) so in the New, the Father works through the Son, Whom He “gives,” “anoints,” “sanctifies,” “sends.”

to himself] As the Father is the Origin of the process of Redemption, so He is continually presented as its End. See the Lord’s discourses in St John’s Gospel, passim, and e.g. 1 Corinthians 15:28; Php 2:11. This fact makes it on the other hand the more deeply significant that the same language is used also with reference to the Son; e.g. below ch. Ephesians 5:27. And cp. “for Him,” Colossians 1:16.

according to the good pleasure &c.] The ultimate account of all Divine procedure, from the creature’s point of view. Nothing in that Will is capricious; all is supremely wise and good. But it enfolds an “unseen universe” of reasons and causes wholly beyond our discovery; and here precisely is one main field for the legitimate exercise of faith; personal confidence as to the unknown reasons for the revealed action of a Known God. Cp. Matthew 11:26; 1 Corinthians 1:21. The word rendered “good pleasure” means specially (in N. T.) deliberate beneficent resolve.

6. To the praise, &c.] I. e., that the grace of Redemption might be adored and praised in respect of that glory of God which is the harmony of His attributes, His Character. See Romans 3:23 and note in this Series. Possibly, but far less probably, the meaning is “that praise may be rendered for the (coming) glory given by His grace.”

wherein he hath made us, &c.] The tense is aorist; so that if the A.V. is otherwise retained it should be modified wherein He made, &c. But the rendering of the Greek verb is a question. It is a very rare verb, and occurs elsewhere (in N. T.) only Luke 1:28 (A. V. “highly favoured”). Analogy of verb-forms suggests the meaning “to make gracious,” “to make (us) recipients of grace,” and as the “grace” specially in view here is that of adoption and acceptance in Christ, the A. V. would thus be very nearly in point, though rather as a paraphrase than as a translation.—R. V., “which He freely bestowed on us;” margin, “wherewith He endued us.”

in the beloved] of the Father.—This designation of the Son (cp. Isaiah 42:1; Matthew 3:17; Matthew 17:5; Mark 12:6; John 1:18; John 17:24; Colossians 1:3, where lit. “the Son of His love;” &c.) is specially appropriate here, where the greatness and graciousness of salvation is in view. Cp. Romans 8:32.—“The Son, loveable in Himself, is essentially The Beloved; we, unloveable in ourselves, are accepted because of, and in, the Beloved; and if we are called beloved in our turn (ch. Ephesians 5:1, &c.), it is because God sees us in His Son” (Adolphe Monod[30]).

[30] Explication de l’ Épître aux Ephésiens (Paris, 1867); a book often referred to in these notes.

redemption] Lit., “the redemption.” The Greek article (often refusing transference into English idiom) is here probably to be represented by our redemption, as R. V.—“Redemption:”—this word and its Greek equivalent point by derivation to the idea of rescue by ransom, whatever the ransom may be. This meaning in usage often vanishes, or at least retires, as where in O. T. a deliverance by mere force is called a redemption (Exodus 6:6, &c.). But it is always ready to assert itself as the native meaning, and certainly so here, close to the mention of the Redeemer’s blood. Cp. esp. Romans 8:24-25; and for illustration see Matthew 20:28; Hebrews 9:15; 1 Peter 1:18-19.

The order of thought at this point descends from the pre-mundane Covenant to the actual Work of Redemption; the accomplished deliverance of the saints through the Death of Christ.

through his blood] I. e. through, by means of, His Death, viewed as the ransom-price. Cp. for the supremely important thought, Matthew 26:28; Acts 20:28; Romans 3:25; Romans 5:9; Hebrews 9 passim; 1 Peter 1:18-19; Revelation 5:9, &c.

We are now (see last note) on the level of the actual state and needs of the persons contemplated in Ephesians 1:3, &c. They are found to need redemption, rescue by ransom, and the ransom must be death. In other words, their lives are forfeit, for they are sinners; and a sacrificial Death is needed, and is provided. On this great subject it is enough here to say that a careful review of N. T. passages under the word Blood will shew that the prevalent and leading ideas associated with it, in religious connexions, are expiation of guilt, ransom of person, and ratification of covenant. In all these can be traced the uniting idea of forfeiture of life as the due of sin. Cp. further the great range of passages, in both O. T. and N. T., where the Death of Christ (apart from the special phrase “His Blood”), is seen in prophecy, history, or doctrine, as not one great Incident of His redeeming Work, but its absolute Essential.

the forgiveness of sins] Lit., of the (our) trespasses. See last note but one. Observe this account of Redemption; it is Forgiveness, Remission. Not that it does not involve immensely more, both for soul (Titus 2:14) and body (Romans 8:3); but all else is so inseparably bound up with Forgiveness as its sine quâ non, (a fact which gives a colour of its own to all the rest,) that the whole is often practically identified with this great part. For illustration of this primary position of Forgiveness, cp. Matthew 26:28; Luke 1:77; Luke 24:47; Acts 2:38; Acts 5:31; Acts 10:43; Acts 13:38; Acts 26:18; Colossians 1:14.—“Sins:”—better, trespasses, as above. The original word, by derivation, means “a falling out”—of the way, or the like; and is occasionally used for sin or fault in its lighter aspects. But this cannot be pressed; and very often, as here, the reference is to all kinds and degrees of sins, which are all “fallings out” of the straight line of the will of God. For this deep and universal reference of the word cp. Romans 4:25; 2 Corinthians 5:19; Colossians 2:13. In Hebrews 6:6 the cognate verb is used to indicate very grievous sin, as apostasy. See further on Ephesians 2:1 below.

the riches of his grace] “Riches” is a frequent idea with St Paul, in reference to Divine grace and gifts. Cp. Ephesians 1:18, Ephesians 2:4; Ephesians 2:7, Ephesians 3:8; Ephesians 3:16; Romans 2:4; Romans 9:23; Romans 10:12; Romans 11:12; Romans 11:33; 1 Corinthians 1:5; 2 Corinthians 8:9; 2 Corinthians 9:11; Php 4:19; Colossians 1:27; Colossians 2:2.

Observe in this verse the contrasted but harmonious aspects of the gift of Redemption: it flows from a Divine wealth of love and goodness; it flows through, not any channel, but the Death of Christ.

8. Wherein he hath abounded] Better, probably, Which He made to abound; at the time of manifestation and impartation, the great crisis of the Gospel proclamation. This time-reference is fixed by the next verse. Ideally, and for the Church as a body, this time was one; actually, for individuals, it is the time in each case of personal illumination sealed by baptism.

in all wisdom and prudence] In themselves, these words are of ambiguous reference. They may mean either that God largely exercised His wisdom and prudence, or that He largely gave wisdom and prudence to the saints. The context of Ephesians 1:9 favours the latter; He “made known the mystery,” in part by granting the spiritual power to read it. The word rendered “prudence” is the same as that rendered “the wisdom of the just,” Luke 1:17; a passage in point here. It does not occur again in N. T. On the thought and fact, cp. e.g. James 1:5.