CHAPTER -The Salutation, Vs. 1. 2. — Thanksgiving For The Blessings Of Redemption, Vs. 3-14. — Prayer That The Ephesians Might Increase. In The Knowledge And Experience Of Those Blessings, Vs. 15-21.

THE SALUTATION 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: 2. Grace be to you, and peace from God our Father, and from the Lord Jesus Christ.

COMMENTARY V. 1. An apostle of Jesus Christ. — The word apostle is used in three senses in the New Testament. 1. In its primary sense of messenger, John 13:16 (the messenger), he that is sent is not greater than he that sent him. Philippians 2:25, your messenger. 2 Corinthians 8:23, messengers of the churches. ÆApo>stoloi ejkklhsiw~n: tou te>stev, says Chrysostom, uJpo< ejkklhsiw~n pemfqejntev. Theophylact adds kai< ceirotomhqejntev 2. In the sense of missionaries, men sent by the church to preach the Gospel. — In this sense Paul and Barnabas are called apostles, Acts 14:4,14; and probably Andronicus and Junias, Romans 16:7. 3. In the sense of plenipotentiaries of Christ; men whom he personally selected and sent forth invested with full authority to teach and rule in his name. In this sense it is always used when “the apostles,” “the twelve,” or “the apostles of the Lord,” are spoken of as a well-known, definite class. They were appointed as witnesses of Christ’s miracles, doctrines, resurrection; and therefore it was necessary that they should not only have seen him after his resurrection, but that their knowledge of the Gospel should be immediately from Christ, John 15:26; Acts 1:22; 2:32; 3:15; 13:31; 26:16; 1 Corinthians 9:1; Galatians 1:12.

They were not confined to any one field but had a general jurisdiction over the churches, as is manifest from their epistles. — To qualify them for this office of authoritatively teaching, organizing, and governing the church, they were rendered infallible by the inspiration of the Holy Ghost, and their divine mission was confirmed by miraculous powers. — Their authority therefore rested first on their commission, and secondly on their inspiration. Hence it is evident that none can have the authority of an apostle who has not apostolic gifts. In this respect Romanists are consistent, for they claim infallibility for those whom they regard as the official successors of the apostles. They are, however, inconsistent with their own theory, and at variance with the Scripture, in making this infallibility the prerogative of the prelates in their collective capacity, instead of claiming it for each individual bishop.

Dia< qelh>matov Qeou~ , by the will of God. There are two ideas included in this phrase: 1. That the apostleship was a gift, or grace from God, Romans 1:5; Ephesians 3:7,8. 2. That the commission or authority of the apostles was immediately from God. Paul in Galatians 1:1, as well as in other passages, asserts that apostleship was neither derived from men nor conveyed through the instrumentality of men, but conferred directly by God through Christ. To the saints which are at Ephesus. The Israelites, under the old dispensation, were called saints, because separated from other nations and consecrated to God. In the New Testament the word is applied to believers, not merely as externally consecrated, but as reconciled to God and inwardly purified. The word aJgia>zein signifies to cleanse, either from guilt by a propitiatory sacrifice, as in Hebrews 2:11; 10:10, 14, or from inward pollution, and also to consecrate. Hence the a[gioi, saints, are those who are cleansed by the blood of Christ, and by the renewing of the Holy Ghost, and thus separated from the world and consecrated to God.

On the words, which are at Ephesus, see the Introduction. And to the faithful in Christ Jesus. The word pisto>v, faithful, may mean preserving faith, worthy of faith, or exercising faith. In the last sense, which is its meaning here, it is equivalent to believing. The faithful, therefore, are believers. In Christ, belongs equally to the two preceding clauses: toi~v aJgi>oiv — kai< pistoi~v ejn Cristw|~, ‘To the saints and faithful who are in Christ Jesus.’ Those whom he calls saints he also calls faithful; Ergo, says Calvin, nemo fidelis, nisi qui etiam sanctus: et nemo rursum sanctus, nisi qui fidelis. No one is a believer who is not holy; and no one is holy who is not a believer.

V. 2. Contains the usual apostolic benediction. Paul prays that grace and peace may be granted to his readers. Grace is unmerited favor; and the grace or favor of God is the source of all good. Peace, according to the usage of the corresponding Hebrew word, means well-being in general. It comprehends all blessings flowing from the goodness of God. The apostle prays to Christ, and seeks from him blessings which God only can bestow. Christ therefore was to him the object of habitual worship. He lived in communion with Christ as a divine person, the ground of his confidence and the source of all good.

God is our Father: 1. As He is the author of our being; 2. As we were formed in his likeness. He as a spirit is the Father of spirits. 3. As we are born again by his Spirit and adopted into his family. It is in reference to the last-mentioned relationship that the expression is almost always used in the New Testament. Those who are the children of God are such by regeneration and adoption.

Jesus Christ is our supreme and absolute Lord and proprietor. The word ku>riov is indeed used in Scripture in the sense of master, and as a mere honorary title as in English Master or Sir. But, on the other hand, it is the translation of Adonai, supreme Lord, an incommunicable name of God, and the substitute for Jehovah, a name the Jews would not pronounce. It is in this sense that Christ is, The Lord, The Lord of Lords, The Lord God; Lord in that sense in which God alone can be Lord — having a dominion of which divine perfection is the only adequate or possible foundation. This is the reason why no one can call him Lord, but by the Holy Ghost, 1 Corinthians 12:3. It is a confession which implies the apprehension of the glory of God as it shines in Him. It is an acknowledgment that he is God manifested in the flesh. Blessed are all they who make this acknowledgment with sincerity; for flesh and blood cannot reveal the truth therein confessed, but the Father who is in heaven.

SECTION 2 — VERSES 3-14 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: 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: 5. Having predestinated us unto the adoption of children by Jesus Christ to himself; according to the good pleasure of his will, 6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8. Wherein he hath abounded toward us in all wisdom and prudence; 9. Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself: 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: 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: 12. That we should be to the praise of his glory, who first trusted in Christ. 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,14. Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory.

ANALYSIS The apostle blesses God for the spiritual gifts bestowed upon his people, verse 3. Of these the first in order and the source of all the others, is election, verse 4. This election is, 1st . Of individuals. 2nd . In Christ; 3rd . It is from eternity. 4th . It is to holiness, and to the dignity of sons of God. 5th . It is founded on the sovereign pleasure of God, verses 4, 5. 6th . Its final object is the glory of God, or the manifestation of his grace, verse 6.

The second blessing here mentioned is actual redemption through the blood of Christ; the free remission of sins according to the riches of his grace, verses 7, 8.

The third blessing is the revelation of the divine purpose in relation to the economy of redemption; which has for its object the reduction of all things to a harmonious whole under Jesus Christ, verses 9, 10.

Through this Redeemer, the Jewish Christians who had long looked for the Messiah are, agreeably to the divine purpose, made the heirs of God, verses 11, 12.

The Gentile converts are partakers of the same inheritance; because, having believed in Christ, they are assured of their redemption by the possession of the Holy Spirit, the pledge of the inheritance until its actual and complete enjoyment, verses 13, 14.

COMMENTARY V. 3. Eujloghtov , Blessed be God The word eu~logei~n , like its English equivalent, to bless, signifies to praise, as when we bless God; to pray for blessings, as when we bless others; and to bestow blessings, as when God blesses us. Blessed be God who hath blessed us, is then the expression of thanksgiving and praise to God on account of those peculiar benefits which we receive from him through Christ.

God is here designated as the God and Father of our Lord Jesus Christ.

That is, he is at once God and Father, sustaining both these relations to Christ. Our Savior used a similar form of expression, when he said, ‘I ascend unto my Father and your Father; and to my God and your God.’ John 20:17. The God in whom the Israelites trusted was the God of Abraham, Isaac, and Jacob; their covenant God. This designation served to remind the ancient people of God of his promise to their fathers, and of their peculiar consequent relationship to him. The God in whom we are called upon to trust, and to whom we are to look as the source of all good, is not the absolute Jehovah, nor the God who stood in a special relation to the Israelites; but the God of redemption; the God whom the Lord Jesus revealed, whose will he came to accomplish, and who was his Father. It is this relationship which is the ground of our confidence. It is because God has sent the Lord Jesus into the world, because He spared not his own Son, that he is our God and Father, or that we have access to him as such.

It is this reconciled God, the God of the covenant of grace , oJ eujlogh>sav hJma~v ejn pash pa>sh| eujlogi>a| pneumatikh|~, who hath blessed us with all spiritual blessings. The past tense, hath blessed, is used because the apostle contemplates his readers as actually redeemed, and in present possession of the unspeakable blessings which Christ has procured. These blessings are spiritual not merely because they pertain to the soul, but because derived from the Holy Spirit, whose presence and influence are the great blessing purchased by Christ. “In heavenly places” The words, ejn toi~v ejpourani>oiv may be rendered either in or with heavenly things, or in heavenly places, i.e. in heaven. If the former method be adopted the sense is, ‘Hath blessed us with all spiritual blessings, i.e. with heavenly things.’ The words however occur five times in this epistle and always elsewhere in a local sense. See verse 20:2; 6:3; 10:6, 12, which therefore should be preferred here. They are to be connected with the immediately preceding word, ‘Blessings in heaven.’

The meaning is that these blessings pertain to that heavenly state into which the believer is introduced. Here on earth he is, as the apostle says, in chapter 2:6, ‘in heavenly places.’ He is a citizen of heaven, Philippians 3:10. The word heaven, in Scripture, is not confined in its application to the place or state of future blessedness, but sometimes is nearly equivalent to ‘kingdom of heaven.’ The old writers, therefore, were accustomed to distinguish between the coelum gloriae, the heaven of glory; coelum naturae, the visible heavens, and coelum gratiae, the heaven of grace here on earth. These blessings connected with this heavenly state, are conferred upon believers in Christ. It is as they are in him, and in virtue of that union that they are partakers of these benefits.

V. 4. All these blessings have their source in the electing love of God.

Eulogh>sav — kaqwzato he blessed us because he chose us.

Kaqw, according as, or, inasmuch as, because, see John 17:2; Romans 1:28; 1 Corinthians 1:6. Election is the cause or source of all subsequent benefits.

He hath chosen us. By us is not meant the apostle alone, because there is nothing in the context to indicate or justify this restriction. The blessings consequent on the election here spoken of, are in no sense peculiar to the apostle. Neither does the word refer to any external community or society as such. It is not us Ephesians, as Ephesians, nor us Corinthians, nor us Romans, as formerly the Jews were chosen by a national election. But it is us believers, scattered here and there. It is those who are the actual recipients of the blessings spoken of, viz. holiness, sonship, remission of sins, and eternal life.

We are said to be chosen in Him ; an expression which is variously explained. Some refer the pronoun to God, ‘chosen us in himself;’ which is contrary not only to the context but to the signification of the words ejn aujtw|~ , which is the received text. Others say the meaning is, ‘He hath chosen us because we are in him.’ The foresight of our faith or union with Christ, being the ground of this election. This however cannot be admitted. 1. Because faith, or a living union with Christ, is the very blessing to which we are chosen. 2. Because it introduces into the passage more than the words express. 3. Because in this immediate connection, as well as elsewhere, the ground of this election is declared to be the good pleasure of God. — A third interpretation also supposes an ellipsis. The full expression would be: ejiv to< ei+nai hJma~v ejn aujtw|~, Chosen us to be in Him; in ipso, videlicet adoptandos, as Beza explains it.

The objection to this is that it introduces more than the words contain, and that the end to which we are chosen is expressed in the following clause, ei+nai hJma~v aJgi>ouv . It is best therefore to take the words as they stand, and to inquire in what sense our election is in Christ. The purpose of election is very comprehensive. It is the purpose of God to bring his people to holiness, sonship, and eternal glory. He never intended to do this irrespective of Christ. On the contrary it was his purpose, as revealed in Scripture, to bring his people to these exalted privileges through a Redeemer. It was in Christ as their head and representative they were chosen to holiness and eternal life, and therefore in virtue of what he was to do in their behalf. There is a federal union with Christ which is antecedent to all actual union, and is the source of it. God gave a people to his Son in the covenant of redemption. Those included in that covenant, and because they are included in it — in other words, because they are in Christ as their head and representative — receive in time the gift of the Holy Spirit and all other benefits of redemption. Their voluntary union with Christ by faith, is not the ground of their federal union, but, on the contrary, their federal union is the ground of their voluntary union. It is, therefore, in Christ, i.e. as united to him in the covenant of redemption, that the people of God are elected to eternal life and to all the blessings therewith connected. Much in the same sense the Israelites are said to have been chosen in Abraham. Their relation to Abraham and God’s covenant with him, were the ground and reason of all the peculiar blessings they enjoyed. So our covenant union with Christ is the ground of all the benefits which we as the people of God possess or hope for. We were chosen in Christ, as the Jews were chosen in Abraham. The same truth is expressed in 3:11, where it is said that the carrying out or application of the plan of redemption is “according to the eternal purpose which He purposed in Christ Jesus our Lord.” God purposed to save men in Christ, He elected them in him to salvation.

Again, this election is from eternity. He chose us pro< katabolh~v ko>smou, before the foundation of the world. Compare 2 Thessalonians 2:13; Matthew 25:34. As our idea of time arises from the perception of motion or consciousness of succession, the natural expression for eternity is ‘before time,’ before the existence of creatures who exist in time. Hence what has been from eternity is said in Scriptures to have been before the world was, John 17:24; 1 Peter 1:20; or before the ages, Corinthians 2:7; 2 Timothy 1:9. “The grace given us in Christ Jesus pro< cro>nwn aijwniwn, before the world began.” — There seems to be two things intended by this reference to the eternity of the divine purpose. The one is, to represent God as doing everything in time according to a preconceived plan; or as working all things after the counsel of his own will. From eternity the whole scheme of redemption with all its details and in all its results lay matured in the divine mind. Hence everything is certain. There is no possibility either of failure or of any change of purpose. The eternity of God’s purpose is, therefore, a strong ground of confidence and comfort. The other is, to express the sovereignty of the divine purpose. The grace was given to us before we existed, before the world began, and of course before we had done any good or evil. It was, therefore, not for works of righteousness which we have done, but according to his mercy he saved us. If the one aspect of the truth that God chose us before the foundation of the world, is adapted to produce confidence; the other aspect is no less adapted to produce humility.

This election is to holiness. We are chosen ei+nai aJgi>ouv kai< ajmw>mouv katenw>pion au>tou~, to be holy and without blame before him. These words admit of two interpretations. They may be understood to refer to our justification, or to our sanctification. They express either that freedom from guilt and blame in the sight of God, which is the proximate effect of the death of Christ; or that subjective purification of the soul which is its indirect, but certain effect produced by the Holy Spirit which his death secures for his people. The words admit of either interpretation; because aJgia>zein, as remarked above on verse 1, often means to cleanse from guilt, to atone for; and a[giov means clean from guilt, atoned for; and a]mwmov may mean free from any ground of blame; unsträflich (not deserving of punishment), as Luther renders it. In favor of this interpretation it is urged, first, that it is unscriptural as well as contrary to experience, to make perfect purity and freedom from all blemish, the end of election.

There is little force in this argument, because the end of election is not fully attained in this life. It might as well be said that the uiJoqesi>a (the adoption of sons ), to which in verse 5 we are said to be predestinated, includes nothing more than what is experienced in this world. Besides, in 5:27, it is said, Christ gave himself for the church, “That he might present it to himself a glorious church, not having spot or wrinkle, or any such thing, but (i[na h|+ aJgi>a kai< a]mwmov) that it should be holy and without blemish.” This certainly is descriptive of a degree of inward purity not attained by the church militant. Compare Colossians 1:22.

Secondly, it is urged that the whole context treats of the effect of the iJlasth>rion or propitiatory sacrifice of Christ, and therefore these words must be understood of justification, because sanctification is not the effect of a sacrifice. But the Scriptures often speak of the remote, as well as of the immediate end of Christ’s death. We are reconciled to God by the death of his Son in order that we should be holy. Propitiation is in order to holiness. Therefore, it is said, “He gave himself for us that he might redeem us from all iniquity, and purify us unto himself a people zealous of good works.” Titus 2:14. In many other passages sanctification is said to be the end for which Christ died. There is nothing in the context, therefore, which requires us to depart from the ordinary interpretation of this passage. If the words ejn ajga>ph| (in love ) are to be connected with the preceding clause, it is decisive as to its meaning. ‘We are chosen to be holy and without blame in love.’ It is a state of moral excellence which consists in love. That is, it is no mere external consecration to God, as was the case with the Jews, nor any mere ceremonial freedom from blemish, to which we are elected. This is altogether the most natural connection of the words, from which no one would have thought of departing, had it not been assumed that the words “holy and without blame” refer to sacrificial purification. To connect ejn ajga>ph| with ejxele>xato , would give the sense, ‘Hath chosen us in love;’ but this the position of the words forbids. To connect them with proori>sav, which follows, would give the sense, ‘In love having predestinated us.’ But this also is unnatural; and besides, the word predestinated has its limitation or explanation in the following clause, “according to the good pleasure of his will.” It would be tautological to say: “He hath predestinated us in love according to the good pleasure of his will.” The majority of commentators, therefore, adopt the construction followed by our translators.

If election is to holiness as the apostle here teaches, it follows, first, that individuals, and not communities or nations, are the objects of election; secondly, that holiness in no form can be the ground of election. If men are chosen to be holy, they cannot be chosen because they are holy. And, thirdly, it follows that holiness is the only evidence of election. For one who lives in sin to claim to be elected unto holiness, is a contradiction.

V. 5. The apostle says, God hath chosen us to holiness, having predestinated us to sonship; that is, because he has thus predestinated us.

Holiness, therefore, must be a necessary condition or prerequisite for the sonship here spoken of. Sonship in reference to God includes — 1. Participation of his nature, or conformity to his image. 2. The enjoyment of his favor, or being the special objects of his love. 3. Heirship, or a participation of the glory and blessedness of God.

Sometimes one and sometimes another of these ideas is the most prominent. In the present case it is the second and third. God having predestinated his people to the high dignity and glory of sons of God, elected them to holiness, without which that dignity could neither be possessed nor enjoyed. It is through Jesus Christ, that we are made the sons of God. As many as received him, to them gave he the power to become the sons of God. John 1:12. For we are all the children of God by faith of Jesus Christ. Galatians 3:26. Christ has purchased this dignity for his people. He died for them on condition that they should be the sons of God, restored to their Father’s family and reinstated in all the privileges of this divine relationship.

The words ejiv aujto, to himself , in the clause, ‘Predestinated us to sonship by Jesus Christ to himself,’ are somewhat difficult. The text, in the first place, is uncertain. Some editors read ejiv aujtoGod. They admit of three explanations: 1. They may limit or explain the word sonship. ‘Sonship unto himself,’ i.e. sons in relation to God. 2. They may express the design of this adoption. ‘Sonship for himself,’ i.e. for his benefit or glory. This assumes that ejiv is here equivalent to the dative. 3. They may be connected immediately with the words of Jesus Christ. ‘Through Jesus Christ to himself,’ i.e. to be brought to him by Jesus Christ.

The first is generally preferred, because it gives a good sense, and is consistent with the force of the preposition.

The ground of this predestination and of the election founded upon it, is expressed by the clause kata< than tou~ qelh>matov aujtou~, according to the good pleasure of his will . The word eujdoki>a means either benevolence, favor, as in Luke 2:14; or good pleasure, tree or sovereign purpose , as in Matthew 11:26; and Luke 10:21; Philippians 2:13. The meaning therefore may be either: ‘according to his benevolent will,’ or ‘according to his sovereign will,’ i.e. his good pleasure.

The latter is to be preferred. 1. Because it agrees better with the usage of the word in the N. T. In Matthew 11:26 o[ti ou[twv ejge>neto eujdoki>a e]mprosqe>n sou means, ‘Because thus it seemed good in thy sight.’ In Luke 10:21, the same words occur in the same sense. In Philippians 2:13, uJper th~v eujdoki>av means ‘of good pleasure.’ 2. The words eujdoki>a tou~ qelh>matov naturally mean voluntus liberrima, beneplacitum, sovereign purpose ; to make them mean benevolent will , is contrary to scriptural usage. 3. In this connection it is not the predestinated that are the objects of eujdoki>a but the act of predestination itself. God chose to have that purpose. It seemed good to him. 4. The expressions, “purpose of his will,” “counsel of his will,” verse 11, are used interchangeably with that in the text, and determine its meaning. 5. The analogy of Scripture is in favor of this interpretation, because the ground of election is always said to be the good pleasure of God.

V. 6. The final end of election is the glory of God. He has predestinated us to sonship, ejiv e]painon do>xhv th~v ca>ritov aujtou~, to the praise of the glory of his grace . That is, in order that in the exaltation and blessedness of his people, matter for celebrating his grace might be abundantly afforded. It is worthy of remark that here, as in 2:7; 1 Corinthians 1:27-29, and elsewhere, the specific design of redemption and of the mode in which its blessings are dispensed, is declared to be the manifestation of the grace or unmerited favor of God. Nothing therefore can be more foreign to the nature of the Gospel than the doctrine of merit in any form. It is uncongenial with that great scheme of mercy whose principal design is to exhibit the grace of God.

It is to weaken the language of the apostle to make do>xhv a mere qualification either of e]painon (praise), or of ca>ritov (grace). It is neither glorious praise, nor glorious grace, but to the praise of the glory of his grace. The glory of grace, is the divine excellence of that attribute manifested as an object of admiration. The glory of God is the manifested excellence of God, and the glory of any one of his attributes, is the manifestation of that attribute as an object of praise. The design of redemption, therefore, is to exhibit the grace of God in such a conspicuous manner as to fill all hearts with wonder and all lips with praise. Wherein he hath made us accepted. The Text in this clause is uncertain.

Some MSS. have ejn h|+ which is the common text; and others h=v . Mill, Griesbach, Lachmann, Ruckert adopt the latter; Knapp, Scholz, Harless, De Wette the former. If the genitive be preferred, h=v is for h[n , and the phrase ca>rin caritou~n would be analogous to others of frequent occurrence, as klh~sin kalei~n , ajga>phn ajgapa~n. This clause admits of two interpretations. The word caritoriv grace. The literal rendering therefore of the words ejn h|+ (ca>riti) ejxari>twsen hJma~v would be, with which grace he has graced us, or conferred grace upon us. But as grace sometimes means a disposition and sometimes a gift, the sense may be either, ‘Wherein (i.e. in the exercise of which) he has been gracious towards us;’ or, ‘With which he has made us gracious or well pleasing.’ In the former case, grace refers to the goodness or unmerited favor of God exercised towards us; in the latter, to the sanctifying effect produced on us. It is the grace by which he has sanctified or rendered us gracious (in the subjective sense of that word) in his sight. The Greek and Romish interpreters prefer the latter interpretation; the great body of Protestant commentators the former. The reasons in favor of the former are, 1. The word grace in the context is used in the sense of kind disposition on the part of God, and not in the sense of a gift. 2. The verb in the only other case where it occurs in the New Testament, is used in the sense of showing favor. Luke 1:28: “Hail, thou favored one!” 3. The parallel passage and analogous expression 2:4 is in favor of this interpretation. There it is said, “His great love wherewith he hath loved us,” and here the same idea is expressed by saying, ‘His grace wherein he favored us, or which he has exercised towards us.’ 4. The whole context demands this interpretation. The apostle is speaking of the love or grace of God as manifested in our redemption.

He has predestinated us to the adoption of sons to the praise of the glory of his grace; which grace he has exercised towards us, in the remission of sins. The same idea is expressed 2:7, where it is said, God hath quickened us, that in the ages to come he might show the exceeding riches of his grace in his kindness towards us, through Jesus Christ. “To make accepted,” therefore, here means, to accept, to treat with favor; or rather, such is the meaning of the apostle’s language; gratia amplexus est, as the word is rendered by Bengel. To which agrees the explanation of Beza: gratis nos sibi acceptos effecit.

This grace is exercised towards us in the Beloved. In ourselves we are unworthy. All kindness towards us is of the nature of grace. Christ is the beloved for his own sake; and it is to us only as in him and for his sake that the grace of God is manifested. This is a truth which the apostle keeps constantly in view, 2:5,6,7.

V. 7. In whom we have redemption. In whom, i.e. not in ourselves. We are not self-redeemed. Christ is our Redeemer. The word redemption, ajpolu> trwsiv, means deliverance in the general, without reference to the mode in which it is accomplished. When used of the work of Christ it is always to be understood in its strict sense, viz. deliverance by ransom; because this particular mode of redemption is always either expressed or implied.

We are redeemed neither by power, nor truth, but by blood; that is, by the sacrificial death of the Lord Jesus. A sacrifice is a ransom, as to its effect.

It delivers those for whom it is offered and accepted. The words dia< tou~ aimatoby his blood, are explanatory of the words in whom. In whom, i.e. by means of his blood. They serve to explain the method in which Christ redeems.

The redemption of which the apostle here speaks is not the inward deliverance from sin, but it is an outward work, viz. the forgiveness of sins, as the words thtwn necessarily mean. It is true this is not the whole of redemption, but it is all the sacred writer here brings into view, because forgiveness is the immediate end of expiation. Though this clause is in apposition with the preceding, it is by no means coextensive with it. So in Romans 8:23, where believers are said to be waiting for the adoption, to wit , the redemption of the body, the two clauses are not coextensive in meaning. The redemption of the body does not exhaust the idea of adoption. Neither in this passage does the forgiveness of sin exhaust the idea of redemption. This passage is often quoted in controversy to prove that justification is merely pardon.

This redemption is not only gratuitous, but it is, in all its circumstances, an exhibition and therefore a proof of the riches of his grace. The word plou~tov riches in such connections as a favorite one with the apostle, who speaks of the riches of glory, the riches of wisdom, and the exceeding riches of grace. It is the overflowing abundance of unmerited love, inexhaustible in God and freely accessible through Christ. There is, therefore, nothing incompatible between redemption, i.e. deliverance on the ground of a ransom (or a complete satisfaction to justice), and grace.

The grace consists — 1. In providing this satisfaction and in accepting it in behalf of sinners. 2. In accepting those who are entirely destitute of merit. 3. In bestowing this redemption and all its benefits without regard to the comparative goodness of men. It is not because one is wiser, better, or more noble than others, that he is made a partaker of this grace; but God chooses the foolish, the ignorant, and those who are of no account, that they who glory may glory only in the Lord.

V. 8. Wherein he hath abounded towards us, h=v ejperi>sseusen eijv hJma~v. As the word perisseu>w is both transitive and intransitive, the clause may be rendered as above, h=v , being for h|+ ; or, which he has caused to abound towards us, h=v , being for h[n. The sense is the same; but as the attraction of the dative is very rare, the latter explanation is to be preferred. We are redeemed according to the riches of that grace, which God has so freely exercised towards us. In all wisdom and prudence, ejn pash| sofi>a| kai< fronh>sei. These words admit of a threefold connection and explanation. 1. They may be connected with the preceding verb and qualify the action of God therein expressed. God, in the exercise of wisdom and prudence, has abounded in grace towards us. 2. They may be connected with the following clause: ‘In all wisdom and prudence making known, etc.’ 3. They may be connected with the preceding relative pronoun. ‘Which (grace) in connection with, or together with, all wisdom and prudence he has caused to abound.’ That is, the grace manifested by God and received by us, is received in connection with the divine wisdom or knowledge of which the subsequent clause goes on to speak.

This last explanation seems decidedly preferable because the terms here used, particularly the word fro>nhsiv prudence, is not in its ordinary sense properly referable to God. Cicero de Off. 1. 43. Prudentia enim, quam Graeci fro>nhsin dicunt, est rerum expetendarum fugiendarumque scientia. And because the sense afforded by the third mentioned interpretation is so appropriate to the context and so agreeable to other passages of Scripture. The apostle often celebrates the goodness of God in communicating to men the true wisdom; not the wisdom of this world, nor of the princes of this world, but the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world to our glory. See 1 Corinthians 1:17 to the end, and the whole second chapter of that epistle. — Similar modes of expression are common with the apostle. As here he speaks of grace being given (ejn ) in connection with wisdom, so in verse 17 he prays that the Ephesians may receive wisdom (ejn) in connection with the knowledge of himself.

The wisdom then which the apostle says God has communicated to us, is the divine wisdom in the Gospel, the mystery of redemption, which had been hid for ages in God, but which he has now revealed to his holy apostles and prophets by the Spirit. See the glorious doxology for this revelation contained in Romans 16:25-27. Indeed this whole Epistle to the Ephesians is a thanksgiving to God for the communication of this mysterious wisdom. Mysterious, not so much in the sense of incomprehensible, as in that of undiscoverable by human reason, and a matter of divine revelation. With wisdom the apostle connects fro>nhsiv , which is here used much in the same sense as su>nesiv , Colossians 1:9, ‘That ye may be filled with the knowledge of his will in all wisdom and spiritual understanding .’ The verb frone>w is used for any mental exercise or state whether of the understanding or of the feelings. In the New Testament it is commonly employed to express a state of the affections, or rather, of the whole soul, as in Mark 8:33, “Thou savorest not the things which be of God.” Romans 8:5, “To mind the things of the flesh.” Colossians 3:2. “Set your affections on things above,” etc. etc.

Hence its derivative fro>nhma is used not only for thought, but more generally for a state of mind, what is in the mind or soul, including the affections as well as the understanding. Hence we have such expressions as fro>nhma th~v sarko>v a carnal state of mind; and fro>nhma tou~ pneu>mat ov a state of mind produced by the Spirit. The word fro>nhsiv is equally comprehensive. It is not confined to strictly intellectual exercises, but expresses also those of the affections. In other words, when used in reference to spiritual things, it includes all that is meant by spiritual discernment. It is the apprehension of the spiritual excellence of the things of God, and the answering affection towards them. It is not therefore a mere outward revelation of which the apostle here speaks. The wisdom and understanding which God has so abundantly communicated, includes both the objective revelation and the subjective apprehension of it. This is the third great blessing of which the context treats. The first is election; the second redemption; the third is this revelation both outward and inward.

The first is the work of God, the everlasting Father; the second the work of the Son; and the third the work of the Holy Spirit, who thus applies to believers the redemption purchased by Christ.

V. 9. God has caused this wisdom to abound, or has communicated it, having made shown unto us the mystery of his will, gnwri>sav hJmi~n to< musth>rion tou~ qelh>matov autu~ . In other words, by the revelation of the Gospel. The word musth>rion, mystery, means a secret, something into which we must be initiated; something, which being undiscoverable by us, can be known only as it is revealed. In this sense the Gospel is a mystery; and any fact or truth, however simple in itself, in the New Testament sense of the word; is a mystery, if it lies beyond the reach of our powers. Compare Romans 16:25; 1 Corinthians 2:7-10; Ephesians 3:9; Colossians 1:26. For the same reason any doctrine imperfectly revealed is a mystery. It remains; in a measure secret. Thus in the fifth chapter of this epistle Paul calls the union of Christ and believers a great mystery, and in 1 Timothy 3:16 he calls the manifestation of God in the flesh, the great mystery of godliness.

In the present case the mystery of his will means his secret purpose; that purpose of redemption, which having been hid for ages, he has now graciously revealed. According to his good pleasure, kata< than aujtoqeto ejn aujtw|~ . There are three interpretations of this clause. The first is to make it qualify the word will ‘His will which was according to his good pleasure;’ i.e. his kind and sovereign will. But this is forbidden by the absence of the connecting article in the Greek, and also by the following clause. The second interpretation connects this clause with the beginning of the verse, ‘Having, according to his good pleasure, made known the mystery of his will.’ The sense in this case is good, but this interpretation supposes the relative which, in the following clause, to refer to the mystery of his will, which its grammatical form in the Greek forbids. Which (h\n ) must refer to good pleasure (eujdoki>a). The third explanation, which alone seems consistent with the context, supposes eujdoki>a to mean here not benevolence, but kind intention, or, sovereign purpose. The sense then is: ‘Having made known the mystery of his will, according to his kind intention or purpose (viz. of redemption) which he had purposed in himself.’ Instead of in himself, many commentators read in him, referring to Christ. But this would introduce tautology into the passage. The apostle would then say: ‘Which he purposed in Christ, to bring together in Christ.’

V. 10. This verse is beset with difficulties. The general sense seems to be this: The purpose spoken of in the preceding verse had reference to the scheme of redemption; the design of which is to unite all the subjects of redemption, as one harmonious body, under Jesus Christ.

Eijv oijkonomi>an tou~ plhrw>matov tw~n kairw~n, ajnakefalaiw>sasuai, ktl. The first question relates to the connection with what precedes. This is indicated by the preposition eijv , which does not here mean in , as though the sense were, He purposed in, or during, the dispensation, etc.; much less until, but as to, in reference to. The purpose which God has revealed relates to the economy here spoken of. The second question is, what is here the meaning of the word oijkonomi>a ? The word has two general senses in the New Testament. When used in reference to one in authority, it means plan, scheme, or economy. When spoken of one under authority, it means an office, stewardship, or administration of such office. In this latter sense Paul speaks of an oijkonomi>a as having been committed unto him. As the business of a steward is to administer, or dispense, so the apostle was a steward of the mysteries of God. It was his office to dispense to others the truths which God had revealed to him. Many take the word in the latter sense here. The meaning would then be: ‘In reference to the administration of the fullness of times, i.e. the last times, or Messianic period; the times which yet remain.’ The former sense of the word however is much better suited to the context. The apostle is speaking of God’s purpose, of what He intended to do. It was a purpose having reference to a plan or economy of his own; an economy here designated as that of the fullness of times This phrase does not indicate a protracted period — the times which remain — but the termination of the times; the end of the preceding and commencement of the new dispensation. The prophets being ignorant of the time of the Messiah’s advent, predicted his coming when the time determined by God should be accomplished. Hence the expressions, “end of the ages,” 1 Corinthians 10:11; “end of days,” Hebrews 1:1; “fullness of the time,” Galatians 4:4; and here, “the fullness of times,” are all used to designate the time of Christ’s advent. By the economy of the fullness of times is therefore to be understood, that economy which was to be clearly revealed and carried out when the fullness of time had come.

The infinitive ajnakefalaiw>sasuai, to bring together in one, may be referred either to the immediately preceding clause: ‘The plan of the fullness of times to bring together in one;’ or to the preceding verse: ‘The purpose which he purposed (in reference to the economy of the fullness of times), to gather together in one.’ The sense is substantially the same. The verb kefalaio>w means summatim colligere, ajnakefalaio>w summatim recolligere. In the New Testament it means either: 1. To reduce to one sum, i.e. to sum up, to recapitulate. Romans 13:9: ‘All the commands are summed up in, or under, one precept.’ 2. To unite under one head; or, 3. To renew.

Many of the Fathers adopt the last signification in this place, and consider this passage as parallel with Romans 8:19-22. Through Christ God purposes to restore or renovate all things; to effect a paliggenesi>a or regeneration of the universe, i.e. of the whole creation which now groans under the burden of corruption. This sense of the word however is remote.

The first and second meanings just mentioned differ but little. They both include the idea expressed in our version, that of regathering together in one, the force of ajna> , iterum being retained. Beza explains the word: partes disjectas et divulsas in unum corpus conjungere . — The purpose of God, which he has been pleased to reveal, and which was hidden for ages is his intention to reunite all things as one harmonious whole under Jesus Christ.

The words ta< panta> , all things, are explained by the following clause: ta< ejn toi~v oujranoi~v kai< ta< ejpi< th~v gh~v , both which are in heaven and which are on earth. The totality here referred to includes every thing in heaven and on earth, which the nature of the subject spoken of admits of being comprehended. There is nothing to limit these comprehensive terms, but the nature of the union to which the apostle refers. As, therefore, the Scriptures speak of the whole universe, material and rational, as being placed under Jesus Christ; as they speak especially of all orders of intelligent creatures being subject to him; as they teach the union of the long dejected members of the human family, the Jews and Gentiles, in one body in Christ, of which union this epistle says so much and in such exalted strains; and as finally they speak of the union of the saints of all ages and nations, of those now in heaven and of those now on earth, in one great family above; the words, all things, are very variously explained. 1. Some understand them to include the whole creation, material and spiritual, and apply the passage to the final restoration of all things; or to that redemption of the creature from the bondage of corruption of which the apostle speaks in Romans 8:19-22. 2. Others restrict the “all things” to all intelligent creatures — good and bad, angels and men — fallen spirits and the finally impenitent. In this view the reduction to unity, here spoken of, is understood by the advocates of the restoration of all things to the favor of God, to refer to the destruction of all sin and the banishment of all misery from the universe. But those who believe that the Scriptures teach that the fallen angels and the finally impenitent among men, are not to be restored to holiness and happiness, and who give the phrase “all things” the wide sense just mentioned, understand the apostle to refer to the final triumph of Christ over all his enemies, of which he speaks in 1 Corinthians 15:23-28. All things in heaven above, in the earth beneath, and in the waters under the earth, are to be made subject to Christ; but this subjection will be either voluntary or coerced. The good will joyfully acknowledge his supremacy; the evil he will restrain and confine, that they no longer trouble or pervert his people. 3. Others again understand the words under consideration, of all good angels and men. The inhabitants of heaven, or the angels, and the inhabitants of the earth, or the saints, are to be united as a harmonious whole under Jesus Christ. 4. The words are restricted to the members of the human family; and the distinction between those in heaven and those on earth, is supposed to refer to the Jews and Gentiles, who, having been so long separated, are under the Gospel and by the redemption of Christ, united in one body in him. The Jews are said to be in heaven because in the kingdom of heaven, or the theocracy; and the Gentiles are said to be on earth, or in the world as distinguished from the church. 5. The words may be confined to the people of God, the redeemed from among men, some of whom are now in heaven and others are still on earth. The whole body of the redeemed are to be gathered together in one, so that there shall be one fold and one shepherd. The form of expression is analogous to Ephesians 3:15, where the apostle speaks of the whole family in heaven and earth.

The decision which of these several interpretations is to be adopted, depends mainly on the nature of the union here spoken of, and on the means by which it is accomplished. If the union is merely union under a triumphant king, effected by his power converting some and coercing others, then of course we must understand the passage as referring to all intelligent creatures. But if the union spoken of be a union with God, involving conformity to his image and the enjoyment of his favor, and effected by the redemption of Christ, then the terms here employed must be restricted to the subjects of redemption. And then if the Scriptures teach that all men and even fallen angels are redeemed by Christ, and restored to the favor of God, they must be included in the all things in heaven and earth here spoken of. If the Scriptures teach that good angels are the subjects of redemption, then they must be comprehended in the scope of this passage. But if the doctrine of the Bible be, that only a certain portion of the human family are redeemed and saved by the blood of Christ, then to them alone can the passage be understood to refer. In order therefore to establish the correctness of the fifth interpretation mentioned above, all that is necessary is to prove, first, that the passage speaks of that union which is effected by the redemption of Christ; and secondly, that the church alone is the subject of redemption.

That the passage does speak of that union which is effected by redemption, may be argued — 1. From the context. Paul, as we have seen, gives thanks first for the election of God’s people; secondly, for their actual redemption; thirdly, for the revelation of the gracious purpose of God relative to their redemption. It is of the redemption of the elect, therefore, that the whole context treats. 2. Secondly, the union here spoken of is a union in Christ. God has purposed “to gather together all things in Christ.” The things in heaven and the things on earth are to be united in Him. But believers alone, the members of his body, are ever said to be in Christ. It is not true that angels good or bad, or the whole mass of mankind are in Him in any scriptural sense of that expression. 3. The word here used expresses directly or indirectly the idea of the union of all things under Christ as their head. Christ is not the head of angels, nor of the material universe in the sense in which the context here demands. He is the head of his body, i.e. his church. It is therefore only of the redemption of the church of which this passage can be understood. 4. The obviously parallel passage in Colossians 1:20 seems decisive on this point. It is there said: “It pleased the Father.... having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven.” From this passage it is plain that the union to be effected is a reconciliation, which implies previous alienation, and a reconciliation effected by the blood of the cross. It is, therefore, not a union of subjection merely to the same Lord, but it is one effected by the blood of Christ, and consequently the passage can be understood only of the subjects of redemption.

That the church or people of God, excluding angels good or bad, and the finally impenitent among men, are alone the subjects of redemption, is proved, as to evil angels and impenitent men, by the numerous passages of Scripture which speak of their final destruction; and as to good angels, by the entire silence of Scripture as to their being redeemed by Christ, and by the nature of the work itself. Redemption, in the scriptural sense, is deliverance from sin and misery, and therefore cannot be predicated of those angels who kept their first estate.

These considerations exclude all the interpretations above enumerated except the fourth and fifth. The fourth, which supposes the passage to refer to the union of the Jews and Gentiles, is excluded by its opposition to the uniform language of Scripture. The Jews are never designated as ‘inhabitants of heaven.’ It is in violation of all usage, therefore, to suppose they are here indicated by that phrase. Nothing therefore remains but the assumption that the apostle refers to the union of all the people of God, i.e. of all the redeemed, in one body under Jesus Christ their head. They are to be constituted an everlasting kingdom; or, according to another symbol — a living temple, of which Jesus Christ is the chief cornerstone.

V. 11. God having formed and revealed the purpose of gathering the redeemed as one body in Christ, it is in the execution of this purpose, the apostle says: ejn w|= kai< ejklhrwqhmejn, in whom we also have obtained an inheritance. By we, in this clause, is to be understood neither the apostle individually, nor believers indiscriminately, but we, who first hoped in Christ; we as contrasted with you also in verse 13; you who were formerly Gentiles in the flesh, 2:11. It is, therefore, the Jewish Christians to whom this clause refers. Have obtained an inheritance. The word klhro>w, means to cast lots, to distribute by lot, to choose by lot, and in the middle voice, to obtain by lot or inheritance, or simply, to obtain. There are three interpretations of the word ejklhrw>qhmen in this passage, all consistent with its signification and usage. 1. Some prefer the sense to choose: ‘In whom we also were chosen, as it were, but not, i.e. freely.’ The Vulgate translates the passage: Sorte vocati sumus; and Erasmus: Sorte electi sumus. 2. As in the Old Testament the people of God are called his inheritance, many suppose the apostle has reference to that usage and meant to say: ‘In whom we have become the inheritance of God.’ 3. The majority of commentators prefer the interpretation adopted in our version: ‘In whom we have obtained an inheritance.’

This view is sustained by the following considerations. 1. Though the verb is in the passive, the above rendering may be justified either by the remark of Grotius: as the active form signifies to give a possession, the passive may signify to accept it; or by a reference to that usage of the passive voice illustrated in such passages as Romans 3:2; Galatians 2:7. With verbs, which in the active have the accusative and dative, in the passive construction what was in the dative, becomes the nominative. Hence ejklhrw>qhmen is the same as ejklh>rwse hJmi~n klhronomi>an; just as pepi>steumai to< eujagge>lion is equivalent to ejpi>steuse moi to< eujagge>lion. 2. The inheritance of which the apostle speaks in the context, as in verses 14 and 18, is that which believers enjoy. They are not themselves the inheritance, they are the heirs. Therefore in this place it is more natural to understand him as referring to what believers attain in Christ, than to their becoming the inheritance of God. As the Israelites of old obtained an inheritance in the promised land, so those in Christ become partakes of that heavenly inheritance which he has secured for them. To this analogy such frequent reference is made in Scripture as to leave little doubt as to the meaning of this passage. 3. The parallel passage in Colossians 1:12, also serves to determine the sense of the clause under consideration. What is there expressed by saying: ‘Hath made us partakers of the inheritance of the saints in light;’ is here expressed by saying: ‘We have obtained an inheritance,’ Kai<, also, belongs to the verb and not to the pronoun implied in the form of the verb. The sense is not we also, i.e. we as well as other; but, ‘we have also obtained an inheritance.’ We have not only been made partakers of the knowledge of redemption, but are actually heirs of its blessings.

There are two sentiments with which the mind of the apostle was thoroughly imbued. The one is, a sense of the absolute supremacy of God, and the other a corresponding sense of the dependence of man and the consequent conviction of the entirely gratuitous nature of all the benefits of redemption. To these sentiments he seldom fails to give expression on any fit occasion. In the present instance having said we have in Christ obtained a glorious inheritance, the question suggests itself, Why? His answer is: Having been predestinated according to the purpose of him who worketh all things after the counsel of his own will. It is neither by chance nor by our own desert or efforts, that we, and not others, have been thus highly favored. It has been brought about according to the purpose and by the efficiency of God. What has happened He predetermined should occur, and to his “working” the event is to be exclusively referred. We are said to be predestinated, kata< pro>qesin , according to the purpose of God. In verse 5 the same thing is expressed by saying: ‘We were predestinated according to the good pleasure of his will;’ and in Romans 8:28, by saying: ‘We are called according to his purpose.’ Two things are included in these forms of expression. 1. That what occurs was foreseen and foreordained. The plan of God embraced and ordered the events here referred to. 2. That the ground or reason of these occurrences is to be sought in God, in the determination of his will.

This however is not a singular case. The bringing certain persons to the enjoyment of the inheritance purchased by Christ, is not the only thing foreordained by God and brought about by his efficiency, and, therefore, the apostle generalizes the truth here expressed, by saying: ‘We are predestinated according to the purpose of Him who worketh all things after the counsel of his own will.’ Everything is comprehended in his purpose, and everything is ordered by his efficient control. That control, however, is exercised in accordance with the nature of his creatures, so that no violence is done to the constitution which he has given them. He is glorified, and his purposes are accomplished without any injustice or violence. The cou