INTRODUCTION to EPHESIANS
THE SITUATION OF EPHESUS, AND THE CHARACTER OF ITS PEOPLE.
This Epistle purports to have been written to the "saints
at Ephesus, and to the faithful in Christ Jesus," though,
as we shall see, the fact of its having been directed to the
church at Ephesus has been called in question. Assuming
now that it was sent to Ephesus, it is of importance to
have a general view of the situation of that city, of the
character of its people, and of the time and manner in which
the gospel was introduced there, in order to a correct
understanding of the epistle. Ephesus was a celebrated city
of Ionia in Asia Minor, and was about 40 miles south of
Smyrna, and near the mouth of the river Cayster. The
river, though inferior in beauty to the Meander, which flows
south of it, waters a fertile vale of the ancient Ionia. Ionia
was the most beautiful and fertile part of Asia Minor; was
settled almost wholly by Greek colonies; and embosomed
Pergamos, Smyrna, Ephesus, and Miletus. See Travels of
Anacharsis, i. 91,208; vi. 192, 97, 98. The climate of
Ionia is represented as remarkably mild, and the air as pure
and sweet, and this region became early celebrated for everything
that constitutes softness and effeminacy in life. Its
people were distinguished for amiableness and refinement
of manners; and also for luxury, for music and dancing, and
for the seductive arts that lead to vicious indulgence.
Numerous festivals occupied them at home, or attracted
them to neighbouring cities, where the men appeared in
magnificent habits, and the women in all the elegance of
female ornament, and with all the desire of pleasure.--
Anachar.
Ephesus was not, like Smyrna, distinguished for commercial
advantages. The consequence has been that, not
having such advantage, it has fallen into total ruin, while
Smyrna has retained some degree of its ancient importance
It was in a rich region of country, and seems to have risen
into importance mainly because it became the favourite resort
of foreigners in the worship of Diana, and owed its celebrity
to its temple more than to anything else. This city was
once, however, the most splendid city in Asia Minor.
Stephens, the geographer, gives it the title of Epiphanestate,
or "Most Illustrious;" Pliny styles it "The Ornament
of Asia." In Roman times it was the metropolis of Asia,
and unquestionably rose to a degree of splendour that was
surpassed by few, if any, oriental cities.
That for which the city was most celebrated was the temple
of Diana. This temple was 425 feet in length, and 220
in breadth. It was encompassed by 127 pillars, each 60
feet in height, which were presented by as many kings.
Some of those pillars, it is said, are yet to be seen in the
mosque of St. Sophia at Constantinople, having been
removed there when the church of St. Sophia was erected.
These, however, were the pillars that constituted a part of
the temple after it had been burned and was repaired, though
it is probable that the same pillars were retained in the
second temple which had constituted the glory of the first.
All the provinces of Asia Minor contributed to the erection
of this splendid temple, and two hundred years were consumed
in building it. This temple was set on fire by a man
named Herostratus, who, when put to the torture, confessed
that his only motive was to immortalize his name. The
general assembly of the states of Ionia passed a decree to
devote his name to oblivion; but the fact of the decree has
only served to perpetuate it. Cicer. De Nat. Deor. 2, 27.
Plutarch. Life of Alex. Comp. Anachar. vi. 189. The
whole of the edifice was consumed, except the four walls
and some of the columns. It was, however, rebuilt, with
the same magnificence as before, and was regarded as one
of the wonders of the world. It is now in utter ruin. After
the temple had been repeatedly pillaged by the barbarians,
Justinian removed the columns to adorn the church of St.
Sophia at Constantinople. The place where it stood can
now be identified certainly, if at all, only by the marshy
spot on which it was erected, and by the prodigious arches
raised above as a foundation. The vaults formed by them
compose a sort of labyrinth, and the water is knee-deep
beneath. There is not an apartment entire; but thick walls,
shafts of columns, and fragments of every kind, are scattered
around in confusion. Ency. Geog. ii. 273, 274.
In the reign of Tiberius, Ephesus was greatly damaged
by an earthquake; but it was repaired and embellished by
the emperor. In the war between Mithridates and the
Romans, Ephesus took part with the former, and, massacred
the Romans who dwelt in it. Syll severely punished this
cruelty; but Ephesus was afterwards treated with lenity,
and enjoyed its own laws, with other privileges. About
the end of the eleventh century, it was seized by a pirate
named Tangripermes, but he was routed by John Ducas,
the Greek admiral, in a bloody battle. Theodorus Lascarus,
a Greek, made himself master of it in 1206. The Mohammedans
recovered it in 1283. In the year 1401, Tamerlane
employed a whole month in plundering the city and
the neighbouring country. Shortly after the city was set
on fire, and was mostly burned in a combat between the
Turkish governor and the Tartars. In 1405 it was taken
by Mahomet I., and has continued since that time in the
possession of the Turks. Calmet.
There is now a small and mean village named Ayasaluk,
near the site of the ancient town, consisting of a few cottages,
which is all that now represents this city of ancient splendour.
Dr. Chavolla says, "The inhabitants are a few Greek
peasants, living in extreme wretchedness, dependence, and
insensibility; the representatives of an illustrious people, and
inhabiting the wreck of their greatness-some in the substructions
of the glorious edifices which they raised--some
beneath the vaults of the Stadium, once the crowded scene
of their diversions--and some by the abrupt precipice in
the sepulchres which received their ashes. Its streets are
obscured and overgrown. A herd of goats was driven to it
for shelter from the sun at noon, and a noisy flight of crows,
from the quarries, seemed to insult its silence. We heard
the partridge call in the area of the theatre and the stadium.
The glorious pomp of its heathen worship is no longer numbered;
and Christianity which was here nursed by apostles,
and fostered by general councils, until it increased to fulness
of stature, barely lingers on in an existence hardly
visible." Travels. p. 131. Oxford, 1775. A very full and
interesting description of Ephesus, as it appeared in 1739
may be seen in Pococke's Travels, vol. ii. Part ii. pp. 45--53,
ed. Lond. 1745. Several ruins are described by him,
but they have mostly now disappeared. The temple of
Diana was on the western side of the plain on which the city
was built, and the site is now in the midst of a morass which
renders access difficult. The ruins of several theatres and
other buildings are described by Pococke.
In the year 1821, Mr Fisk, the American Missionary,
visited the ruins of Ephesus, of which he has given the
following account. "We sent back our horses to Aisaluck,
and set out on foot to survey the ruins of Ephesus. The
ground was covered with high grass or grain, and a very
heavy dew rendered the walking rather unpleasant. On
the east side of the hill, we found nothing worthy of notice;
no appearance of having been occupied for buildings. On
the north side was the circus or stadium. Its length, from
east to west, is forty rods or one stadium. The north or
lower side was supported by arches, which still remain. The
area, where the races used to be performed, is now a field
of wheat. At the west end was the gate. The walls adjoining
it are still standing, and are of considerable height
and strength. North of the stadium, and separated only
by a street, is a large square, inclined with fallen walls, and
filled with the ruins of various edifices. A street running
north and south divides this square in the centre. West of
the stadium is an elevation of ground level at the top, with
an immense pedestal in the centre of it. What building
stood there it is not easy to say. Between this and the
stadium was a street passing from the great plain north of
Ephesus, into the midst of the city.
"I found on the plains of Ephesus some Greek peasants,
men and women, employed in pulling up tares and weeds
from the wheat. I ascertained, however, that they all
belonged to villages at a distance, and came there to labour.
Tournefort says that, when he was at Ephesus, there were
thirty or forty Greek families there. Chandler found only
ten or twelve individuals. Now no human being lives in
Ephesus; and in Aisaluck, which may be considered as Ephesus
under another name, though not on precisely the same
spot of ground, there are merely a few miserable Turkish huts.
"The plain of Ephesus is now very unhealthy, owing
to the fogs and mist which almost continually rest upon it.
The land, however, is rich, and the surrounding country is
both fertile and healthy. The adjacent hills would furnish
many delightful situations for villages, if the difficulties were
removed which are thrown in the way by a despotic government,
oppressive argas, and wandering banditti." Missionary Herald
for 1821, p. 219.
II.---THE INTRODUCTION OF THE GOSPEL AT EPHESUS.
IT is admitted by all that the gospel was introduced into
Ephesus by the apostle Paul. He first preached there
when on his way from Corinth to Jerusalem, about the
year 54. Acts 18:19. On this visit he went into the
synagogue, as was his usual custom, and preached to his
own countrymen, but he does not appear to have preached
publicly to the heathen. He was requested to remain
longer with them, but he said he must by all means be in
Jerusalem at the approaching feast--probably the passover.
Acts 18:21. He promised, however, to visit them
again if possible, and sailed from Ephesus to Jerusalem.
Two persons had gone with Paul from Corinth--Priscilla
and Aquila--whom he appears to have left at Ephesus, or
who at any rate soon returned there. Acts 18:18,26.
During the absence of Paul, there came to Ephesus a
certain Jew, born in Alexandria, named Apollos, an eloquent
man, and mighty in the Scriptures, who had received the
baptism of John, and who taught the doctrine that John
had taught. Acts 18:24,25. What was the precise
nature of that doctrine it is difficult now to understand.
It seems to have been, in substance, that repentance was
necessary, that baptism was to be performed, and that the
Messiah was about to appear. This doctrine Apollos had
embraced with zeal, was ready to defend it, and was in
just the state of mind to welcome the news that the
Messiah had come. This zealous and talented man, Priscilla
and Aquila instructed more fully in the doctrines of the
Christian religion, and communicated to him the views
which they had received from Paul. Acts 18:26.
Paul having gone to Jerusalem as he purposed, returned
again to Asia Minor, and taking Phrygia and Galatia in
his way, revisited Ephesus, and remained there about three
years. Acts 18:23; 19:1, seq. It was during this
time that the church was founded, which afterwards became
so prominent, and to which this epistle was written. The
principal events in the life of Paul there were,
(1.) his baptizing the twelve persons whom he found there, who were
disciples of John. See Barnes "Acts 19:1" and following.
(2.) Paul went into the synagogue there, and engaged in an earnest
discussion with the Jews, about three months, respecting
the Messiah, Acts 19:8-10.
(3.) When many of the Jews opposed him, he left the synagogue, and
obtained a place to preach in, in the school-room of a man by the
name of Tyrannus. In this place he continued to preach
without molestation for two years, and proclaimed the
gospel, so that a large portion of the inhabitants had an
opportunity of hearing it.
(4.) The cause of religion was
greatly promoted by the miracles which Paul wrought,
Acts 19:11-17.
(5.) Paul remained there until his
preaching excited great commotion, and he was at last
driven away by the tumult which was excited by Demetrius,
Acts 19:23-41. At this time the gospel had
secured such a hold on the people that there was danger
that the temple of Diana would be forsaken, and that
all who were dependent on the worship of Diana for a
livelihood would be thrown out of employment. It is
not probable that Paul visited Ephesus after this, unless it
was after his first imprisonment at Rome. See Intro. to 2
Timothy. On his way from Macedonia to Jerusalem he
came to Miletus, and sent for the elders of Ephesus, and
gave them his deeply affecting parting address, expecting
to see them no more, Acts 20:16, seq.
Paul remained longer at Ephesus than he did at any
other one place preaching the gospel. He seems to have
set himself deliberately to work to establish a church there
which would ultimately overthrow idolatry. Several reasons
may have led him to depart so far from his usual plan, by
labouring so long in one place. One may have been that
this was the principle seat of idolatry then in the world.
The evident aim of Paul in his ministry was, to reach the
centres of influence and power. Hence he mainly sought
to preach the gospel in large cities, and thus it was that
Antioch, and Ephesus, and Corinth, and Athens, and
Philippi, and Rome, shared so largely in his labours. Not
ashamed of the gospel anywhere, he yet sought mainly that
its power should be felt where wealth, and learning, and
genius, and talent were concentrated. The very places,
therefore, where the most magnificent temples were erected
to the gods, and where the worship of idols was celebrated
with the most splendour and pomp, and where that worship
was defended most strongly by the civil arm, were
those in which the apostles sought first to preach the
gospel. Ephesus, therefore, as the most splendid seat of
idolatry at that time in the whole Pagan world, particularly
attracted the attention of the apostle, and hence it was
that he was willing to spend so large a part of his public
life in that place. It may have been for this reason that
John afterwards made it his permanent abode, and spent
so many years there as the minister of the church which
had been founded by Paul. See % 3. Another reason
why Paul sought Ephesus as a field of labour may have
been, that it was at that time not only the principal seat of
idolatry, but was a place of great importance in the civil
affairs of the Roman empire. It was the residence of the
Roman proconsul, and the seat of the courts of justice in
Asia Minor, and consequently was a place to which there
would be attracted a great amount of learning and talent.
Macknight. The apostle, therefore, seems to have been
anxious that the full power of the gospel should be tried
there, and that Ephesus should become as important as a
centre of influence in the Christian world, as it had been in
Paganism and in civil affairs.
III.---NOTICES OF THE HISTORY OF THE CHURCH AT EPHESUS.
THE church at Ephesus was one of the seven churches
of Asia, and the first one mentioned to which John was
directed to address an epistle from Patmos, Revelation 2:1-7.
Little is said of it in the New Testament from the time
when Paul left it until the book of Revelation was written.
The tradition is, that Timothy was a minister at Ephesus,
and was succeeded by the apostle John; but whether John
came there while Timothy was living, or not until his
removal or death, even tradition does not inform us. In
the subscription to the second epistle to Timothy, it is said
of Timothy that he was "ordained the first bishop of the
church of the Ephesians;" but this is of no authority whatever.
All that can be with certainty learned about the residence
of Timothy at Ephesus is what the Apostle Paul says
of him in his first epistle to Timothy, 1 Timothy 1:3: "As I besought
thee to abide still at Ephesus, when I went into Macedonia,
that thou mightest charge some that they teach
no other doctrine." From this it would appear that the
residence of Timothy at Ephesus was a temporary arrangement,
designed to secure a result which Paul wished particularly
to secure, and to avoid an evil which he had
reason to dread would follow from his own absence. That
it was a temporary arrangement is apparent from the fact,
that Paul soon after desired him to come to Rome, 2 Timothy 4:9,11.
The second epistle of Paul to Timothy was
written but a few years after the first. According to
Lardner, the first was written in the year 56, and the
second in the year 62; according to Hug, the first was
written in the year 59, and the second in the year 61;
according to the editor of the Polyglott Bible, the first
was written a.D. 65, and the second A.D. 66. According
to either calculation, the time of the residence of Timothy
in Ephesus was brief. There is not the slightest evidence,
from the New Testament, that he was a permanent bishop
of Ephesus, or indeed that he was a bishop at all, in the
modern sense of the term. Those who may be disposed
to look further into this matter, and to examine the
relation which Timothy sustained to the church of Ephesus,
and the claim which is sometimes set up for his having
sustained the office of a bishop, may find an examination
in the Review of Bishop Onderdonk's Tract on Episcopacy,
published in the Quarterly Christian Spectator in March,
1834, and March, 1835, and republished in 1843 under
the title of "The Organization and Government of the
Apostolic Church," [pp. 91--114. London edition.]
Whatever was the relation which he sustained to the
church in Ephesus, it is agreed on all hands that John the
apostle spent there a considerable portion of his life. At
what time he went to Ephesus, or why he did it, is not
now known. The common opinion is, that he remained
at or near Jerusalem for some fifteen years after the
crucifixion of the Lord Jesus, during which time he had the special
charge of Mary the mother of the Saviour; that he then
preached the gospel to the Parthians and the Indians, and
at he then returned and went to Ephesus, in or near
which he spent his latter days, and in which, at a very
advanced age, he died. It was from Ephesus that, under
the Emperor Domitian, A.D. 95, he was banished to the
island of Patmos, from which he returned A.D. 97, on the
accession of Nerva to the crown, who recalled all who
had been banished. John is supposed at that time to have
been about ninety years of age. He is said to have died
at Ephesus in the third year of Trajan, A.D. 100, aged
about ninety-four years. For a full and interesting biography
of the apostle John, the reader may consult the "Lives of
the Apostles," by David Francis Bacon, pp. 307--376.
Of the subsequent history of the church at Ephesus
little is known, and it would not be necessary to dwell
upon it in order to an exposition of the epistle before us.
It is sufficient to remark, that the "candlestick is removed
out of its place," (Revelation 2:5,) and that all the splendour
of the temple of Diana, all the pomp of her worship, and
all the glory of the Christian church there, have alike
faded away.
IV.---THE TIME AND PLACE OF WRITING THE EPISTLE.
It has never been denied that the Apostle Paul was the
author of this epistle, though it has been made a question
whether it were written to the Ephesians or to the Laodiceans.
See % v. Dr. Paley (Horae Paulinae) has shown
that there is conclusive internal proof that this epistle was
written by Paul. This argument is derived from the style,
and is carried out by a comparison of this epistle with the
other undoubted writings of the apostle. The historical
evidence on this point also is undisputed.
It is generally supposed, and indeed the evidence seems
to be clear, that this epistle was written during the
imprisonment of the apostle at Rome; but whether it was
during his first or his second imprisonment is not certain.
Paul was held in custody for some two years in Cesarea
(Acts 24:27,) but there is no evidence that during that
time he addressed any epistle to the churches which he
had planted. That this was written when he was a
prisoner is apparent from the epistle itself. "The two
years in which Paul was imprisoned at Cesarea," says
Wall, as quoted by Lardner, "seem to have been the
most inactive part of St. Paul's life. There is no account
of any proceedings or disputations, or of any epistles
written in this space." This may have arisen, Lardner
supposes, from the fact that the Jews made such an
opposition that the Roman governor would not allow him to
have any intercourse with the people at large, or procure
any intelligence from the churches abroad. But when he
was at Rome he had more liberty. He was allowed to
dwell in his own hired house, (Acts 28:30,) and had
permission to address all who came to him, and to
communicate freely with his friends abroad. It was during
this period that he wrote at least four of his epistles--to
the Ephesians, the Philippians, the Colossians, and
Philemon. Grotius, as quoted by Lardner, says of these
epistles, that though all Paul's epistles are excellent, yet
he most admires those written by him when a prisoner at
Rome. Of the epistle to the Ephesians, he says, it
surpasses all human eloquence--rerum sublimitatem adsequans
verbis sublimioribus, quam ulla unquam habuit
lingua humana---describing the sublimity of the things by
corresponding words more sublime than are found else-
where in human language. The evidence that it was
written when Paul was a prisoner is found in the epistle
itself. Thus, in Ephesians 3:1, he says, "I Paul, the prisoner
of Jesus Christ--\~o desmiov tou cristou\~--for you Gentiles."
So he alludes to his afflictions in Ephesians 3:13: "I desire
that ye faint not at my tribulations for you." In Ephesians 4:1,
he calls himself the "prisoner of the Lord," or, in the
margin, "in the Lord "--\~o desmiov en kuriw\~. And in Ephesians 6:19,20,
there is an allusion which seems to settle the
inquiry beyond dispute, and to prove that it was written
while he was at Rome. He there says that he was an
"ambassador in bonds"---\~en alusei\~ in chains, manacles,
or shackles; and yet he desires (Ephesians 1:19,20) that they
would pray for him, that utterance might be given him to
open his mouth boldly to make known the mystery of the
gospel, that he might speak boldly, as he ought to speak.
Now this is a remarkable circumstance. A man in
custody, in bonds or chains, and that too for being an
"ambassador," and yet asking the aid of their prayers, that
in these circumstances he might have grace to be a bold
Preacher of the gospel. If he was in prison this could not
be. If he was under a strict prohibition it could not
well be. The circumstances of the case tally exactly with
the statement in the last chapter of the Acts of the Apostles,
that Paul was in custody at Rome, that he was permitted
to "dwell by himself with a soldier that kept him,"
Acts 28:16; that he was permitted to call the Jews together,
and to debate with them freely, (Acts 28:17-28;) and that
Paul dwelt in his own hired house for two years, and "received
all that came in unto him, preaching the kingdom of God,"
etc., (Acts 28:30,31.) So exactly do these circumstances
correspond, that I have no doubt that was the
time when the epistle was written. And so unusual is such
a train of circumstances--so unlikely would it be to occur
to a man to forge such a coincidence, that it furnishes a
striking proof that the epistle was written, as it purports
to be, by Paul. An impostor would not have thought of
inventing such a coincidence. If it had occurred to him to
make any such allusion, the place and time would have
been more distinctly mentioned, and not have been left as
a mere incidental allusion. The apostle Paul is supposed
to have been at Rome as a prisoner twice, (comp. Intro.
to 2 Tim.,) and to have suffered martyrdom there about
A.D. 65 or 66. If the epistle to the Ephesians was written
during his second imprisonment at Rome, as is commonly
supposed, then it must have been somewhere between the
years 63 and 65. Lardner and Hug suppose that it was
written April, 61; Macknight supposes it was in 60 or 61;
the editor of the Polyglott Bible places it at 64. The
exact time when it was written cannot now be ascertained,
and is not material.
V.--TO WHOM WAS THE EPISTLE WRITTEN?
The epistle purports to have been written to the Ephesians
--"to the saints which are at Ephesus,"--Ephesians 1:1. But the
opinion that it was written to the Ephesians, has been
called in question by many expositors. Dr. Paley (Hor. Paul.)
supposes that it was written to the Laodiceans. Wetstein
also maintained the same opinion. This opinion
was expressly stated also by Marcion, a "heretic" of the
second century. Michaelis (Into.) supposes that it was a
"circular" epistle," addressed not to any church in particular,
but intended for the Ephesians, Laodiceans, and some other churches in
Asia Minor. He supposes that the apostle had several copies
taken; that he made it intentionally of a very general character,
so as to suit all; that he affixed with his own hand the
subscription, Ephesians 6:24, to each copy--"Grace be with all them
that love our Lord Jesus Christ in sincerity;" that at the beginning
of the epistle the name was inserted of the particular church to
which it was to be sent--as "to the church in Ephesus"--
"in Laodicea," etc. When the several works composing the
New Testament were collected into a volume, he supposes that it
so happened, that the copy of this epistle which was used, was one
obtained from ephesus, containing a direction to the saints there.
This is also the opinion of Archbishop Usher and Koppe. It does not
comport with the design of these Notes, to go into an extended
examination of the question; and after all that has been written on it,
and the different opinions which have been entertained, it certainly
does not become any one to be very confident. It is not a question of
great importance, as it involves no point of doctrine or duty; but
those who wish to see it discussed at length, can be satisfied by
referring to Paley's Horae Paulinae; to Michaelis' Intro.,
vol iv., chap. xx., and tot he Prolegomena of Koppe.
The arguments which are alluded to prove that it was addressed to the
church at Laodicea, or at least not to the church at Ephesus,
are summarily the following:--
(1.) The testimony of Marcion, a heretic of the second century, who
affirms that it was sent to the church in Laodicea, and that instead of
the reading (Ephesians 1:1) "in Ephesus," in the copy which he had it
was, "in Laodicea." But the opinion of Marcion is now regarded as of
little weight. It is admitted that he was in the habit of altering the
Greek text to suit his own views.
----------------------------------------------------------------------
The text for Verse 1 is continue is continued in notes for Verse 2.
Continuation of Notes for Verse 1. Note 2 Verse at end of this note.
(2.) The principal objection to the opinion that it was written to the
church at Ephesus, is found in certain internal marks, and particularly
in the want of any allusion to the fact that Paul had ever been there,
or to anything that particularly related to the church there. This
difficulty comprises several particulars:
(a.) Paul spent nearly three years in Ephesus, and was engaged there in
deeply interest transactions and occurrences. He
had founded the church, ordained its elders, taught them
the doctrines which they held, and had at last been persecuted there and
driven away. If the epistle was written to them, it is remarkable that
there is in the epistle no allusion to any one of these facts or
circumstances. This is the more remarkable, as it was his usual custom
to allude to the events which had occurred in the churches which he
had founded, (see the epistles to the Corinthians and Philippians,)
and as on two other occasions at least he makes direct allusion to
these transactions at Ephesus. See Acts 20:18-35; 1 Corinthians 15:32.
(b.) In the other epistles which Paul wrote, it was his custom to
salute a large number of persons by name; but in this epistle there is
no salutation of any kind. There is a general invocation of
"peace to the brethren," (Ephesians 6:23,) but no
mention of an individual by name. There is not even an
allusion to the "elders" whom, with so much affection, he
had addressed at Miletus, (Acts 20,) and to whom he had
given so solemn a charge. This is the more remarkable,
as in this place he had spent three years in preaching the
gospel, and must have been acquainted with all the leading
members in the church. To the church at Rome, which
he had never visited when he wrote his epistle to the
Romans, he sends a large number of salutations, (Romans 16;)
to the church at Ephesus, where he had spent a longer
time than in any other place, he sends none.
(c.) The name of Timothy does not occur in the epistle. This
is remarkable, because Paul had left him there with a special charge,
(1 Timothy 1:3,) and if he was still there, it is singular that no
allusion is made to him, and no salutation sent to him. If
he had left Ephesus, and had gone to Rome to meet Paul
as he requested, (2 Timothy 4:9,) it is remarkable that Paul
did not join his name with his own in sending the epistle
to the church, or at least allude to the fact that he had
arrived. This is the more remarkable, because in the
epistles to the Philippians, Colossians, and 1 and 2
Thessalonians, the name of Timothy is joined with that of Paul
at, the commencement of the epistle.
(d.) Paul speaks of the persons to whom this epistle was sent,
as if he had not been with them, or at least in a manner which is
hardly conceivable on the supposition that he had been the founder
of the church. Thus, in Ephesians 1:15,16, he says, "Wherefore
also after I heard of your faith in Christ Jesus," etc.
But this circumstance is not conclusive. Paul may have
been told of the continuance of their faith, and of their
growing love and zeal, and he may have alluded to that in
this passage.
(e.) Another circumstance on which some reliance has been placed, is
the statement in Ephesians 3:1,2, "For this cause, I Paul,
the prisoner of Jesus Christ for you Gentiles, if ye have
heard of the dispensation of the grace of God which is given
to youward," etc. It is argued (see Michaelis) that this is not
language which would have been employed by one who had founded the
church, and with whom they were all acquainted. He would not have
spoken in a manner implying any doubt whether they had
ever heard of him and his labours in the ministry on account
of the Gentiles. Such are the considerations relied on to
show that the epistle could not have been written to the
Ephesians.
On the other hand, there is proof of a very strong character
that it was written to them. That proof is the following:--
1. The common reading in Ephesians 1:1, "To the saints
which are in Ephesus." It is true, as we have seen, that
this reading has been called in question. Mill says that it
is omitted by Basil, (Lib. 2. Adversus Eunomium,) as he
says, "on the testimony of the fathers and of ancient
copies." Griesbach marks it with the sign om., denoting
that it was omitted by some, but that in his judgment it is
to be retained. It is found in the Vulgate, the Syriac, the
Arabic, and the Ethiopic in Walton's Polyglott. Rosenmuller
remarks that "most of the ancient codices, and all
the ancient versions, retain the word." To my mind this
fact is conclusive. The testimony of Marcion is admitted
to be of almost no authority; and as to the testimony of
Basil, it is only one against the testimony of all the ancients,
and is at best negative in its character. See the passage
from Basil, quoted in Hug's Introduction.
2. A slight circumstance may be adverted to as throwing light
incidentally on this question. This epistle was sent by Tychicus,
Ephesians 6:21. The epistle to the Colossians was also sent from
Rome by the same messenger, Colossians 4:7. Now there is a strong
improbability in the opinion held by Michaelis, Koppe, and others,
that this was a circular letter, sent to the churches at large,
or that different copies were prepared, and the name Ephesus
inserted in one, and Laodicea in another, etc. The improbability
is this, that the apostle would at the same time
send such a circular letter to several of the churches, and
a special letter to the church at Colosse. What claim had
that church to special notice? What pre-eminence had it
over the church at Ephesus? And why should he send
them a letter bearing so strong a resemblance to that
addressed to the other churches, when the same letter would
have suited the church at Colosse as well as the one which
was actually sent to them; for there is a nearer resemblance
between these two epistles than any other two portions
of the Bible. Besides, in 2 Timothy 4:12, Paul says that he
had sent "Tychicus to Ephesus;" and what is more natural
than that, at that time, he sent this epistle by him?
3. There is the utter want of evidence from Mss. or
versions, that this epistle was sent to Laodicea, or to any
other church, except Ephesus. Not a Ms. has been
found having the name Laodicea in Ephesians 1:1; and not one
which omits the words "in Ephesus." If it had been sent
to another church, or if it had been a circular letter
addressed to no particular church, it is scarcely credible that
this could have occurred.
These considerations make it plain to me that this epistle
was addressed, as it purports to have been, to the church
in Ephesus. I confess myself wholly unable, however, to
explain the remarkable circumstances that Paul does not
refer to his former residence there; that he alludes to none
of his troubles or his triumphs; that he makes no mention
of the "elders," and salutes no one by name; and that
throughout he addresses them as if they were to him
personally unknown. In this respect it is unlike all the other
epistles which he ever wrote, and all which we should have
expected from a man in such circumstances. May it not
be accounted for from this very fact, that an attempt to
specify individuals where so many were known, would protract
the epistle to an unreasonable length? There is, indeed,
one supposition suggested by Dr. Macknight, which
may possibly explain to some extent the remarkable
circumstances above referred to. It is that a direction
may have been given by Paul to Tychicus, by whom he
sent the letter, to send a copy of it to the Laodiceans, with
an order to them to communicate it to the Colossians. In
such a case every thing local would be designedly omitted,
and the epistle would be of as general a character as
possible. This is, however, mere conjecture, and does not
remove the whole of the difficulty.
The rest of the material for this note is continued in note for
Ephesians 1:2 due to space limitations for note.
VI.--THE OBJECT FOR WHICH THE EPISTLE WAS WRITTEN.
VERY various opinions have been formed in regard to the
design for which this epistle was written. Macknight supposes
that it was with reference to the Eleusinian mysteries,
and to various religious rites in the temple of Diana,
and that Paul intended particularly to state the "mysteries"
of the gospel in contradistinction from them. But
there is no clear evidence that the apostle had any such
object, and it is not necessary to go into an explanation
of those mysteries in order to an understanding of the
epistle. The epistle is such as might be addressed to
any Christians, though there are allusions to customs which
then prevailed, and to opinions then held, which it is desirable
to understand in order to a just view of it. That
there were Jews and Judaizing Christians in Ephesus, may
be learned from the epistle itself. That there were those
there who supposed that the Jews were to have a more
elevated rank than the Gentiles, may also be learned from
the epistle; and one object was to show that all true
Christians, whether of Jewish or Heathen origin, were on
a level, and were entitled to the same privileges. That
there was the prevalence of a false and dangerous philosophy
there, may also be learned from the epistle; and that
there were those who attempted to cause divisions, and
who had violated the unity of the faith, may also be learned
from it.
The epistle is divided into two parts--
I. The doctrinal part, ch. i.--iii.; and,
II. The practical part, or the application, ch. iv.--vi.
I. The doctrinal part comprises the following topics.
(1.) Praise to God for the revelation of his eternal
counsels of recovering mercy, Ephesians 1:3-14.
(2.) A prayer of the apostle, expressing his earnest
desire that the Ephesians might avail themselves fully of all
the advantages of this eternal purpose of mercy, Ephesians 1:15-23.
(3.) The doctrine of the native character of man, as being
dead in sins, illustrated by the past lives of the Ephesians,
Ephesians 2:1-3.
(4.) The doctrine of regeneration by the grace of God,
and the advantages of it, Ephesians 2:4-7.
(5.) The doctrine of salvation by grace alone, without
respect to our own works, Ephesians 2:8,9.
(6.) The privilege of being thus admitted to the fellow
ship of the saints, Ephesians 2:11-22.
(7.) A full statement of the doctrine that God meant to
admit the Gentiles to the privileges of his people, and to
break down the barriers between the Gentiles and the
Jews, Ephesians 3:1-12.
(8.) The apostle prays earnestly that they might avail
themselves fully of this doctrine, and be able to appreciate
fully the advantages which it was intended to confer; and
with this prayer he closes the doctrinal part of the epistle,
Ephesians 3:13-21.
II. The practical part of the epistle embraces the following topics,
(1.) Exhortation to unity, drawn from the consideration
that there was one God, one faith, etc, Ephesians 4:1-16.
(2.) An exhortation to a holy life in general, from the
fact that they differed from other Gentiles, Ephesians 4:17-24.
(3.) Exhortation to exhibit particular virtues--specifying
what was required by their religion, and what they
should avoid--particularly to avoid the vices of anger,
lying, licentiousness, and intemperance, Ephesians 4:25-32; 5:1-21.
(4.) The duties of husbands and wives, Ephesians 5:22-33.
(5.) The duties of parents and children, Ephesians 6:1-4.
(6.) The duties of masters and servants, Ephesians 6:5-9.
(7.) An exhortation to fidelity in the Christian warfare,
Ephesians 6:10-20.
(8.) Conclusion, Ephesians 6:21-24.
The style of this epistle is exceedingly animated. The
apostle is cheered by the intelligence which he had received
of their deportment in the gospel, and is warmed by the
grandeur of his principal theme--the eternal purposes of
Divine mercy. Into the discussion of that subject he
throws his whole soul; and there is probably no part of
Paul's writings where there is more ardour, elevation, and
soul evinced, than in this epistle. The great doctrine of
predestination he approaches as a most important and
vital doctrine; states it freely and fully, and urges it as
the basis of the Christian's hope, and the foundation of
eternal gratitude and praise. Perhaps nowhere is there a
better illustration of the power of that doctrine to elevate
the soul and fill it with grand conceptions of the character
of God, and to excite grateful emotions, than in this epistle;
and the Christian, therefore, may study it as a portion of
the sacred writings eminently fitted to excite his gratitude
and to fill him with adoring views of God.
THE EPISTLE of PAUL THE APOSTLE TO THE EPHESIANS.
ANALYSIS OF THE CHAPTER,
(1.) The salutation, verse 1, 2.
(2.) The doctrine of predestination, and its bearing and design,
verses 3-14.
(a.) It is the foundation of praise to God, and is a source of
gratitude, verse 3.
(b.) Christians have been chosen before the foundation of the
world, verse 4.
(c.) The object was that they should be holy and blameless,
verse 4.
(d.) They were predestinated to be the children of God, verse 5.
(e.) The cause of this was the good pleasure of God, or he did
it according to the purpose of his will, verse 6.
(f.) The object of this was his own glory, verse 6.
(3.) The benefits of the plan of predestination to those who are
thus chosen, verses 7-14.
(a.) They have redemption and the forgiveness of sins,
verses 7, 8.
(b.) They are made acquainted with the mystery of the Divine
will, verses 9, 10.
(c.) They have obtained an inheritance in Christ, verse 11.
(d.) The object of this was the praise of the glory of God,
verse 12.
(e.) As the result of this, or in the execution of this purpose, they
were sealed with the Holy Spirit of promise, verses 13, 14.
(4.) An earnest prayer that they might have a full understanding
of the great and glorious plan of redemption, verses 15-23.
(a.) Paul says that he had been informed of their faith, verse 15.
(b.) He always remembered them in his prayers, verse 16.
(c.) His especial desire was that they might see the glory of the
Lord Jesus, whom God had exalted to his own right hand in
heaven, verses 17-23.
Verse 1. Paul, an apostle. See Barnes "Romans 1:1".
By the will of God. See Barnes "1 Corinthians 1:1".
To the saints. A name often given to Christians because they are
holy. See Barnes "1 Corinthians 1:2".
In Ephesus. See the Introduction, 1, 5.
And to the faithful in Christ Jesus. This evidently refers to
others than to those who were in Ephesus, and it is clear that Paul
expected that this epistle would be read by others. He gives it a
general character, as if he supposed that it might be transcribed, and
become the property of the church at large. It was not uncommon for
him thus to give a general character to the epistles which he
addressed to particular churches, and so to write that others than
those to whom they were particularly directed, might feel that they
were addressed to them. Thus the first epistle to the Corinthians
was addressed to "the church of God in Corinth--with all that in
every place call upon the name of Christ Jesus our Lord." The
second epistle to the Corinthians, in like manner, was addressed to
"the church of God which is at Corinth, with all the saints which
are in all Achaia." Perhaps, in the epistle before us, the apostle
referred particularly to the churches of Asia Minor, which he had
not visited, but there is no reason for confining the address to them.
All who are "faithful in Christ Jesus," may regard the epistle as
addressed by the Holy Spirit to them, and may feel that they are
as much interested in the doctrines, promises, and duties set forth
in this epistle, as were the ancient Christians of Ephesus. The
word "faithful" here is not used in the sense of trust-worthy,
or in the sense of fidelity, as it is often employed, but in the sense of
believing, or having faith in the Lord Jesus. The apostle
addresses those who were firm in the faith--another name for true
Christians. The epistle contains great doctrines about the Divine
purposes and decrees in which they, as Christians, were particularly
concerned; important "mysteries," (Ephesians 1:9,) of importance for them
to understand, and which the apostle proceeds to communicate to them as
such. The fact that the letter was designed to be published, shows
that he was not unwilling that those high doctrines should be made
known to the world at large; still they pertained particularly to
the church, and they are doctrines which should be particularly
addressed to the church. They are rather fitted to comfort the
hearts of Christians, than to bring sinners to repentance. These
doctrines may be addressed to the church with more prospect of
securing a happy effect than to the world. In the church they
will excite gratitude, and produce the hope which results from
assured promises and eternal purposes; in the minds of sinners
they may arouse envy, and hatred, and opposition to God.
{a} "saints" Romans 1:7
{b} "at Ephesus" Acts 19 Acts 20
{c} "faithful in Christ Jesus" Colossians 1:2
Verse 2. Grace be to you. See Barnes "Romans 1:7".
{d} "be to you" Galatians 1:3
Verse 3. Blessed by the God and Father of our Lord Jesus Christ.
This commences a sentence which continues to the close of Verse 12.
The length of the periods in the writings of Paul, is one cause of
the obscurity of his style, and renders an explanation often difficult.
The meaning of this phrase is, that God has laid a foundation for
gratitude for what he has done. The ground or reason of the
praise here referred to, is that which is stated in the following
verses. The leading thing on which the apostle dwells is God's
eternal purpose--his everlasting counsel in regard to the salvation
of man. Paul breaks out into the exclamation that God is worthy
of praise for such a plan, and that his eternal purposes, now manifest
to men, give exalted views of the character and glory of God.
Most persons suppose the contrary. They feel that the plans of
God are dark, and stern, and forbidding, and such as to render his
character anything but amiable. They speak of him, when he is
referred to as a sovereign, as if he were tyrannical and unjust; and
they never connect the idea of that which is amiable and lovely
with the doctrine of eternal purposes. There is no doctrine that
is usually so unpopular; none that is so much reproached; none
that is so much abused. There is none that men desire so much
to disbelieve or avoid; none that they are so unwilling to have
preached; and none that they are so reluctant to find in the Scriptures.
Even many Christians turn away from it with dread; or if they
tolerate it, they yet feel that there is something about it that
is peculiarly dark and forbidding. Not so felt Paul. He felt that
it laid the foundation for eternal praise; that it presented glorious
views of God; that it was the ground of confidence and hope; and
that it was desirable that Christians should dwell upon it, and
praise God for it. Let us feel, therefore, as we enter upon the
exposition of this chapter, that God is to be praised for ALL his
plans, and that it is possible for Christians to have such views of
the doctrine of eternal predestination as to give them most elevated
conceptions of the glory of the Divine character. And let us also
be willing to know the truth. Let us approach word after word,
and phrase after phrase, and verse after verse, in this chapter,
willing to know all that God teaches, to believe all that he has
revealed, and ready to say, "Blessed be the God and Father of our
Lord Jesus Christ far all that he has done."
Who hath blessed us. Who does Paul mean here by "us?" Does he
mean all the world? This cannot be, for all the world are not thus
blessed with all spiritual blessings. Does he mean nations?
For the same reason this cannot be. Does he mean the Gentiles, in
contradistinction from the Jews? Why, then, does he use the word
us,including himself, who was a Jew? Does he mean to say that they
were blessed with external privileges, and that this was the only
object of the eternal purposes of God? This cannot be, for he
speaks of "spiritual blessings ;" he speaks of the persons referred
to as having "redemption," and "the forgiveness of sins;" as
having "obtained an inheritance," and as being sealed with the
"Holy Spirit of promise." These appertain not to nations, or to
external privileges, or the mere offers of the gospel, but to true
Christians; to persons who have been redeemed. The persons
referred to by the word "us," are those who are mentioned in
Ephesians 1:1 1 as "saints"--\~agioiv\~; "holy" and "faithful"--
\~pistoiv\~--believing, or believers. This observation is
important, because it shows that the plan or decree of God had reference
to individuals, and not merely to nations. Many have supposed (see
Whitby, Dr. A. Clarke, Bloomfield, and others) that the apostle here
refers to the Gentiles, and that his object is to show that they
were now admitted to the same privileges as the ancient Jews, and that
the whole doctrine of predestination here referred to, has relation to
that fact. But, I would ask, were there no Jews in the church at
Ephesus? See \\Ac 18:20,24 19:1-8\\. The matter of fact seems to have
been, that Paul was uncommonly successful there among his own
countrymen, and that his chief difficulty there arose, not from the
Jews, but from the influence of the heathen, Acts 19:24. Besides,
what evidence is there that the apostle speaks in this chapter
peculiarly of the Gentiles, or that he was writing to that portion of
the church at Ephesus which was of Gentile origin? And if he
was, why did he name himself among them as one on whom this
blessing had been bestowed? The fact is, that this is a mere
supposition, resorted to without evidence, and in the face of every
fair principle of interpretation, to avoid an unpleasant doctrine.
Nothing can be clearer than that Paul meant to write to Christians
as such; to speak of privileges which they enjoyed as peculiar to
themselves; and that he had no particular reference to nations, and
did not design merely to refer to external privileges.
With all spiritual blessings. Pardon, peace, redemption, adoption,
the earnest of the Spirit, etc., referred to in the following verses--
blessings which individual Christians enjoy, and not external
privileges conferred on nations.
In heavenly places in Christ. The word places is here understood,
and is not in the original. It may mean heavenly places, or heavenly
things. The word places does not express the best sense. The idea
seems to be, that God has blessed us in Christ in regard to heavenly
subjects or matters. In Ephesians 1:20, the word "places" seems to be
inserted with more propriety. The same phrase occurs again in
Ephesians 2:6; 3:10; and it is remarkable that it should occur in the same
elliptical form four times in this one epistle, and, I believe, in no
other part of the writings of Paul. Our translators have, in each
instance, supplied the word "places," as denoting the rank or station of
Christians, of the angels, and of the Saviour, to each of whom it is
applied. The phrase probably means, in things pertaining to heaven;
fitted to prepare us for heaven; and tending toward heaven. It probably
refers here to everything that was heavenly in its nature, or that had
relation to heaven, whether gifts or graces. As the apostle is speaking,
however, of the mass of Christians on whom these things had been
bestowed, I rather suppose that he refers to what are called
Christian graces, than to the extraordinary endowments bestowed
on the few. The sense is, that in Christ, i.e., through Christ, or
by means of him, God had bestowed all spiritual blessings that
were fitted to prepare for heaven--such as pardon, adoption, the
illumination of the Spirit, etc.
{e} "Blessed be the God" 2 Corinthians 1:3; 1 Peter 1:3
{1} "places" or "things"
Verse 4. According as. The importance of this verse will render
proper a somewhat minute examination of the words and phrases of
which it is composed. The general sense of the passage is, that
these blessings pertaining to heaven were bestowed upon Christians in
accordance with an eternal purpose. They were not conferred by chance or
hap-hazard. They were the result of intention and design on the part of
God. Their value was greatly enhanced from the fact that God had designed
from all eternity to bestow them, and that they come to us as the result
of his everlasting plan. It was not a recent plan; it was not an
after-thought; it was not by mere chance; it was not by caprice; it was
the fruit of an eternal counsel. Those blessings had all the value, and
all the assurance of permanency, which must result from that fact.
The phrase "according as" \~kaywv\~--implies that these blessings were
in conformity with that eternal plan, and have flowed to us as the
expression of that plan. They are limited by that purpose, for it marks
and measures all. It was as God had chosen that it should be, and
had appointed in his eternal purpose.
He hath chosen us. The word "us" here shows that the apostle had
reference to individuals, and not to communities. It includes Paul
himself as one of the "chosen," and those whom he addressed--the mingled
Gentile and Jewish converts in Ephesus. That it must refer to individuals
is clear. Of no community, as such, can it be said, that it was
"chosen in Christ before the foundation of the world to be holy." It is
not true of the Gentile world as such, nor of any one of the nations
making up the Gentile world. The word rendered here "hath chosen" -
\~exelexato\~--is from a word meaning to lay out together, (Passow,)
to choose out, to select. It has the idea of making a choice or
selection among different objects or things. It is applied to things,
as in Luke 10:42. "Mary hath chosen that good part;"--she has
made a choice, or selection of it, or has shown a preference for it.
1 Corinthians 1:27: "God hath chosen the foolish things of the world ;"
he has preferred to make use of them among all the conceivable
things which might have been employed "to confound the wise."
Comp. Acts 1:2,24; 6:5; 15:22,25. It denotes to choose out
with the accessary idea of kindness or favour. Mark 13:20.
"For the elect's sake whom he hath chosen, he hath shortened the
days." John 13:18, "I know whom I have chosen." Acts 13:17.
"The God of this people of Israel chose our fathers;" that is,
selected them from the nations to accomplish important purposes.
This is evidently the sense of the word in the passage before us.
It means to make a selection or choice, with the idea of favour or
love, and with a view to impart important benefits on those whom
he chose. The idea of making some distinction between them and
others, is essential to a correct understanding of the passage--
since there can be no choice where no such distinction is made.
He who chooses one out of many things makes a difference, or
evinces a preference--no matter what the ground or reason of his
doing it may be. Whether this refers to communities and nations,
or to individuals, still it is true that a distinction is made, or a
preference given of one over another. It may be added, that so far
as justice is concerned, it makes no difference whether it refers to
nations or to individuals. If there is injustice in choosing an
individual to favour, there cannot be less in choosing a
nation--for a nation is nothing but a collection of individuals.
Every objection which has ever been made to the doctrine of election as
it relates to individuals, will apply with equal force to the choice of
a nation to peculiar privileges. If a distinction is made, it may be made
with as much propriety in respect to individuals as to nations.
In him. In Christ. The choice was not without reference to any
means of saving them; it was not a mere purpose to bring a certain
number to heaven; it was with reference to the mediation of the
Redeemer, and his work. It was a purpose that they should be
saved by him, and share the benefits of the atonement. The whole
choice and purpose of salvation had reference to him, and out of
him no one was chosen to life, and no one out of him will be saved.
Before the foundation of the world. This is a very important
phrase in determining the time when the choice was made. It
was not an after-thought. It was not commenced in time. The
purpose was far back in the ages of eternity. But what is the
meaning of the phrase "before the foundation of the world?" Dr.
Clarke supposes that it means "from the commencement of the
religious system of the Jews, which," says he, "the phrase some-
times means." Such principles of interpretation are they
compelled to resort to who endeavour to show that this refers to a
national election to privileges, and who deny that it refers to
individuals. On such principles the Bible may be made to signify any-
thing and everything. Dr. Chandler, who also supposes that it
refers to nations, admits, however, that the word "foundation"
means the beginning of anything; and that the phrase here means,
"before the world began." There is scarcely any phrase in the
New Testament which is more clear in its signification than this.
The word rendered "foundation"--\~katabolh\~--means, properly, a
laying down, a founding, a foundation--as where the foundation
of a building is laid; and the phrase "before the foundation of the
world, " clearly means before the world was made, or before the
work of creation. See Matthew 13:35; 25:34; Luke 11:50; Hebrews 9:26; Revelation 13:8,
in all which places the phrase "the foundation of the world" means the
beginning of human affairs; the beginning of the world; the beginning of
history, etc. Thus, in John 17:24, the Lord Jesus says, "thou lovedst
me before the foundation of the world," i.e. from eternity, or before
the work of creation commenced. Thus Peter says (1 Peter 1:20)
of the Saviour, "who verily was fore-ordained before the foundation of
the world." It was the purpose of God before the worlds were made, to send
him to save lost men. Comp. Revelation 17:8. Nothing can be
clearer than that the phrase before us must refer to a purpose that
was formed before the world was made. It is not a temporary
arrangement; it has not grown up under the influence of vacillating
purposes; it is not a plan newly formed, or changed with each
coming generation, or variable like the plans of men. It has all the
importance, dignity, and assurances of stability which necessarily
result from a purpose that has been eternal in the mind of God.
It may be observed here,
(1.) that if the plan was formed "before the foundation of the world,"
all objections to the doctrine of an eternal plan are removed. If
the plan was formed before the world, no matter whether a moment, an
hour, a year, or millions of years, the plan is equally fixed, and the
event equally necessary. All the objections which will lie against an
eternal plan, will lie against a plan formed a day or an hour before the
event. The one interferes with our freedom of action as much as the other.
(2.) If the plan was formed "before the foundation of the world,"
it was eternal. God has no new plan. He forms no new schemes. He is
not changing and vacillating. If we can ascertain what is the
plan of God at any time, we can ascertain what his eternal plan
was with reference to the event. It has always been the same--
for "he is of ONE MIND, and who can turn him?" Job 23:13.
In reference to the plans and purposes of the Most High, there is
nothing better settled than that WHAT HE ACTUALLY DOES, HE ALWAYS MEANT
TO Do--which is the doctrine of eternal decrees---and the whole of
it.
That we should be holy. Paul proceeds to state the object for
which God had chosen his people. It is not merely that they should enter
into heaven. It is not that they may live in sin. It is not that they
may flatter themselves that they are safe, and then live as they please.
The tendency among men has always been to abuse the doctrine of
predestination and election; to lead men to say that if all things are
fixed there is no need of effort; that if God has an eternal plan, no
matter how men live, they will be saved if he has elected them, and that
at all events they cannot change that plan, and they may as well enjoy
life by indulgence in sin. The apostle Paul held no such view of the
doctrine of predestination. In his apprehension it is a doctrine
fitted to excite the gratitude of Christians; and the whole tendency
and design of the doctrine, according to him, is to make men holy,
and without blame before God in love.
And without blame before him in love. The expression "in love," is
probably to be taken in connexion with the following verse, and should
be tendered, "In love, having predestinated us unto the adoption of
children." It is all to be traced to the love of God.
(1.) It was love for us which prompted to it.
(2.) It is the highest expression of love to be ordained to eternal
life --for what higher love could God show us?
(3.) It is love on his part, because we had no claim to it, and had not
deserved it. If this be the correct view, then the doctrine of
predestination is not inconsistent with the highest moral excellence in
the Divine character, and should never be represented as the offspring
of partiality and injustice. Then, too, we should give thanks that "God
has, in love, predestinated us to the adoption of children by Jesus
Christ, according to the good pleasure of his will."
{a} "chosen us in him" 1 Peter 1:2
{b} "holy and without blame" Luke 1:75; Colossians 1:22
Verse 5. Having predestinated us. On the meaning of the word here
used, See Barnes "Romans 1:4"
See Barnes "Romans 8:29". The word used (\~proorizw\~)
means, properly, to set bounds before; and then to predetermine.
There is the essential idea of setting bounds or limits, and of doing
this beforehand. It is not that God determined to do it when it
was actually done, but that he intended to do it beforehand. No
language could express this more clearly, and I suppose this
interpretation is generally admitted. Even by those who deny the
doctrine of particular election, it is not denied that the word here
used means to predetermine; and they maintain that the sense is,
that God had predetermined to admit the Gentiles to the privileges
of his people. Admitting, then, that the meaning is to predestinate
in the proper sense, the only question is, who are predestinated?
To whom does the expression apply? Is it to nations, or to individuals? I
In reply to this, in addition to the remarks already made, I would
observe,
(1.) that there is no specification of nations here as such, no mention
of the Gentiles in contradistinction from the Jews.
(2.) Those referred to were those included in the word "us," among
whom Paul was one--but Paul was not a heathen.
(3.) The same objection will lie against the doctrine of predestinating
nations which will lie against predestinating individuals.
(4.) Nations axe made up of individuals, and the predetermination
must have had some reference to individuals. What is a nation
but a collection of individuals? There is no such abstract being
or thing as a nation; and if there was any purpose in regard
to a nation, it must have had some reference to the individuals
composing it. He that would act on the ocean, must act on the
drops of water that make up the ocean; for besides the collection
of drops of water there is no ocean. He that would remove a
mountain, must act on the particles of matter that compose that
mountain; for there is no such thing as an abstract mountain.
Perhaps there was never a greater illusion than to suppose that all
difficulty is removed in regard to the doctrine of election and
predestination, by saying that it refers to nations. What difficulty
is lessened? What is gained by it? How does it make God appear more
amiable and good? Does it render him less partial to suppose
that he has made a difference among nations, than to suppose he
has made a difference among individuals? Does it remove any difficulty
about the offer of salvation, to suppose that he has granted
the knowledge of his truth to some nations, and withheld it from
others? The truth is, that all the reasoning which has been
founded on this supposition, has been merely throwing dust in the
eyes. If there is any well-founded objection to the doctrine of
decrees or predestination, it is to the doctrine at all, alike in regard
to nations and individuals, and there are just the same difficulties
in the one case as in the other. But there is no real difficulty in
either. Who could worship or honour a God who had no plan, or purpose,
or intention in what he did? Who can believe that the universe was formed
and is governed without design? Who can doubt that what God does he
always meant to do? When, therefore, he converts and saves a soul, it is
clear that he always intended to do it. He has no new plan. It is not an
after-thought. It is not the work of chance. If I can find out any thing
that God has done, I have the most certain conviction that he always
meant to do it--and this is all that is intended by the doctrine of
election or predestination. What God does, he always meant to do. What
he permits, he always meant to permit. I may add further, that
if it is right to do it, it was right to intend to do it. If there
is no injustice or partiality in the act itself, there is no injustice
or partiality in the intention to perform it. If it is right to save a
soul, it was always right to intend to save it. If it is right to condemn
a sinner to woe, it was right to intend to do it. Let us, then, look
at the thing itself; and if that is not wrong, we should not blame
the purpose to do it, however long it has been cherished.
Unto the adoption, etc. See Barnes "John 1:12";
See Barnes "Romans 8:15".
According to the good pleasure of his will. The word rendered "good
pleasure"--(\~eudokia\~)--means a being well pleased; delight in any
thing, favour, good-will, Luke 2:14; Philippians 1:15. Comp. Luke 12:32.
Then it denotes purpose, or will, the idea of benevolence being included.
Robinson. Rosenmuller renders the phrase, "from his most benignant
decree." The evident object of the apostle is to state why God chose the
heirs of salvation. It was done as it seemed good to him in the
circumstances of the case. It was not that man had any control over him,
or that man was consulted in the determination, or that it was based on
the good works of man, real or foreseen. But we are not to suppose that
there were no good reasons for what he has thus done. Convicts are
frequently pardoned by an executive. He does it according to his own
will, or as seems good in his sight. He is to be the judge, and no one
has a right to control him in doing it. It may seem to be entirely
arbitrary. The executive may not have communicated the reasons
why he did it, either to those who are pardoned, or to the other
prisoners, or to any one else. But we are not to infer that there was
no reason for doing it. If he is a wise magistrate, and worthy of
his station, it is to be presumed that there were reasons which, if
known, would be satisfactory to all. But those reasons he is under
no obligations to make known. Indeed, it might be improper that
they should be known. Of that he is the best judge. Meantime,
however, we may see what would be the effect in those who were
not forgiven. It would excite, very likely, their hatred, and they
would charge him with partiality or with tyranny. But they
should remember that whoever might be pardoned, and on whatever ground
it might be done, they could not complain. They would suffer no more
than they deserve. But what if, when the act of pardon was made known to
one part, it was offered to the others also on certain plain and easy
conditions? Suppose it should appear that while the executive meant, for
wise but concealed reasons, to forgive a part, he had also determined to
offer forgiveness to all. And suppose that they were in fact disposed
in the highest degree to neglect it, and that no inducements or
arguments could prevail on them to accept of it. Who then could
blame the executive? Now this is about the case in regard to God,
and the doctrine of election. All men were guilty and condemned.
For wise reasons, which God has not communicated to us, he
determined to bring a portion at least of the human race to salvation.
This he did not intend to leave to chance and hap-hazard. He saw
that all would of themselves reject the offer, and that unless some
efficient means were used, the blood of the atonement would be shed
in vain. He did not make known to men who they were that he
meant to save, nor the reason why they particularly were to be
brought to heaven. Meantime he meant to make the offer universal; to
make the terms as easy as possible, and thus to take away every ground
of complaint. If men will not accept of pardon; if they prefer their
sins; if nothing can induce them to come and be saved, why should they
complain? If the doors of a prison are open, and the chains of the
prisoners are knocked off, and they will not come out, why should
they complain that others are in fact willing to come out and be
saved? Let it be borne in mind, that the purposes of God correspond
exactly to facts as they actually occur, and much of the difficulty
is taken away. If in the facts there is no just ground of complaint,
there can be none, because it was the intention of God that the
facts should be so.
{a} "predestinated us" Romans 8:29,30
{b} "adoption of children" John 1:12"
{c} "pleasure of his will" Luke 12:32
Verse 6. To the praise of the glory of his grace. This is a Hebraism,
and means the same as "to his glorious grace." The object was to
excite thanksgiving for his glorious grace manifested in electing
love. The real tendency of the doctrine, in minds that are properly
affected, is not to excite opposition to God, or to lead to the charge
of partiality, tyranny, or severity; it is to excite thankfulness and
praise. In accordance with this, Paul introduced the statement
(\\Eph 1:3\\) by saying that God was to be regarded as "blessed" for
forming and executing this plan. The meaning is, that the doctrine of
predestination and election lays the foundation of adoring
gratitude and praise. This will appear plain by a few considerations.
(1.) It is the only foundation of hope for man. If he were
left to himself all the race would reject the offers of mercy, and
would perish. History, experience, and the Bible alike demonstrate
this.
(2.) All the joys which any of the human race have, are to be
traced to the purpose of God to bestow them. Man has no power of
originating any of them, and ff God had not intended to confer
them, none of them would have been possessed.
(3.) All these favours are conferred on those who had no claim on God.
The Christian who is pardoned had no claim on God for pardon; he who is
admitted to heaven could urge no claim for such a privilege and honour;
he who enjoys comfort and peace in the hour of death, enjoys it only
through the glorious grace of God.
(4.) All that is done by election is fitted to excite praise.
Election is to life, and pardon, and holiness, and heaven. But why
should not a man praise God for these things? God chooses men to be
holy, not sinful; to be happy, not miserable; to be pure, not impure;
to be saved, not to be lost. For these things he should be praised. He
should be praised that he has not left the whole race to wander away
and die. Had he chosen but one to eternal life, that one should praise
him, and all the holy universe should join in the praise. Should he
now see it to be consistent to choose but one of the fallen spirits,
and to make him pure, and to readmit him to heaven, that one spirit
would have occasion for eternal thanks, and all heaven might join in
his praises. How much more is praise due to him, when the number chosen
is not one or a few, but when millions which no man can number, shall
be found to be chosen to life, Revelation 7:9.
(5.) The doctrine of predestination to life has added no pang of sorrow
to any one of the human race. It has made millions happy who would not
otherwise have been, but not one miserable. It is not a choice to
sorrow, it is a choice to joy and peace.
(6.) No one has a right to complain of it. Those who are chosen
assuredly should not complain of the grace which has made them what they
are, and which is the foundation of all their hopes. And they who are
not chosen have no right to complain; for
(a.) they have no claim to life.
(b.) They are, in fact; unwilling to come. They have no desire to be
Christians and to be saved. Nothing can induce them to forsake their
sins and come to the Saviour. Why, then, should they complain if others
are in fact willing to be saved? Why should a man complain for being
left to take his own course, and to walk in his own way? Mysterious,
therefore, as is the doctrine of predestination, and fearful and
inscrutable as it is in some of its aspects, yet, in a just view of it,
it is fitted to excite the highest expressions of thanksgiving, and to
exalt God in the apprehension of man. He who has been redeemed and saved
by the love of God; who has been pardoned and made pure by mercy; on
whom the eye of compassion has been tenderly fixed, and for whom the Son
of God has died, has abundant cause for thanksgiving and praise.
Wherein he hath made us accepted. Has regarded us as the objects of
favour and complacency.
In the beloved. In the Lord Jesus Christ, the well-beloved Son of
God. See Barnes "Matthew 3:17". He has chosen us in him, and it is
through him that these mercies have been conferred on us.
{a} "praise of the glory" 1 Peter 2:9
{*} "grace" "of His glorious grace"
{b} "accepted in the beloved" 1 Peter 2:5
Verse 7. In whom we have redemption. On the meaning of the
word here rendered redemption-- (\~apolutrwsiv\~) --
See Barnes "Romans 3:24". The word here, as there, denotes that
deliverance from sin, and from the evil consequences of sin, which has
been procured by the atonement made by the Lord Jesus Christ. This
verse is one of the passages which prove conclusively that the
apostle here does not refer to nations and to national
privileges. Of what nation could it be said, that it had "redemption
through the blood of Jesus, even the forgiveness of sins?"
Through his blood. By means of the atonement which he has made. See
this phrase fully explained in the See Barnes "Romans 3:25".
The forgiveness of sins. We obtain through his blood, or through the
atonement he has made, the forgiveness of sins. We are not to suppose
that this is all the benefit which we receive from his death, or that
this is all that constitutes redemption. It is the main, and perhaps the
most important thing. But we also obtain the hope of heaven, the
influences of the Holy Spirit, grace to guide us and to support us in
trial, peace in death, and perhaps many more benefits. Still
forgiveness is so prominent and important, and the apostle has
mentioned that as if it were all.
According to the riches of his grace. According to his rich grace.
See a similar phrase explained See Barnes "Romans 2:4". The word
riches, in the form in which it is used here, occurs also in several
other places in this epistle, Ephesians 1:18; 2:7; 3:8,16. It is what Paley
(Horae Paul) calls "a cant phrase," and occurs often in the
writings of Paul. See Romans 2:4; 9:23; 11:12,33; Philippians 4:19; Colossians 1:27; 2:2.
It is not found in any of the other writings of the New Testament, except
once, in a sense somewhat similar, in James, (James 2:5,) "Hath not
God chosen the poor of this world rich in faith"? and Dr. Paley from this
fact has constructed an argument to prove that this epistle was written
by Paul. It is peculiar to him, and marks his style in a manner which
cannot be mistaken. An impostor or a forger of the epistle would
not have thought of introducing it, and yet it is just such a phrase
as would naturally be used by Paul.
{c} "we have redemption" Hebrews 9:12; 1 Peter 1:18,19.
Verse 8. Wherein he hath abounded. Which he has liberally
manifested to us. This grace has not been stinted and confined, but
has been liberal and abundant.
In all wisdom. That is, he has evinced great wisdom in the plan of
salvation; wisdom in so saving men as to secure the honour of his own
law, and in devising a scheme that was eminently adapted to save men.
See Barnes "1 Corinthians 1:24".
And prudence. The word here used (\~fronhsiv\~) means understanding,
thinking, prudence. The meaning here is, that so to speak, God had
evinced great intelligence in the plan of salvation. There was ample
proof of mind and of thought, it was adapted to the end in view.
It was far-seeing; skilfully arranged; and carefully formed. The sense
of the whole is, that there was a wise design running through the whole
plan, and abounding in it in an eminent degree.
Verse 9. Having made known to us the mystery of his will. The word
mystery (\~musthrion\~) means, literally, something into which one
must be initiated before it is fully known (from \~muew\~, to
initiate, to instruct;) and then anything which is concealed or hidden.
We commonly use the word to denote that which is above our comprehension,
or unintelligible. But this is never the meaning of the word in the New
Testament. It means there some doctrine or fact which has been concealed,
or which has not before been fully revealed, or which has been set forth
only by figures and symbols. When the doctrine is made known, it may be
as clear and plain as any other. Such was the doctrine that God
meant to call the Gentiles, which was long concealed, at least in
part, and which was not fully made known until the Saviour came,
and which had been till that time a mystery-- concealed truth--
though, when it was revealed, there was nothing incomprehensible
in it. Thus in Colossians 1:26, "The mystery which hath been hid from
ages and from generations, but now is made manifest to his saints."
So it was in regard to the doctrine of election. It was a mystery
until it was made known by the actual conversion of those whom
God had chosen. So in regard to the incarnation of the Redeemer;
the atonement; the whole plan of salvation. Over all these great
points there was a veil thrown and men did not understand them
until God revealed them. When they were revealed, the mystery
was removed, and men were able to see clearly the manifestation
of the will of God.
Which he hath purposed in himself. Without foreign aid or counsel.
His purposes originated in his own mind, and were concealed until he
chose to make them known. See 2 Timothy 1:9.
{+} "mystery" "secret"
{d} "hath purposed" 2 Timothy 1:9
Verse 10. That in the dispensation. The word here rendered
"dispensation," \~oikonomian\~, means, properly, the management
of household affairs. Then it means stewardship or administration; a
dispensation or arrangement of things; a scheme or plan. The meaning here
is, that this plan was formed in order (\~eiv\~) or unto this end,
that in the full arrangement of times, or in the arrangements completing
the filling up of the times, God might gather together in one all
things. Tindal renders it, "to have it declared when the time was
full come," etc.
The fulness of times. When the times were fully completed; when all
the periods should have passed by which he had prescribed, or judged
necessary to the completion of the object. The period referred to here
is that when all things shall be gathered together in the Redeemer at
the winding up of human affairs, or the consummation of all things. The
arrangement was made with reference to that, and embraced all things
which conduced to that. The plan stretched from before "the foundation
of the world" to the period when all times should be completed; and of
course all the events occurring in that intermediate period were
embraced in the plan.
He might gather together in one. The word here used--\~anakefalaiow\~
means, literally, to sum up, to recapitulate, as an orator does at the
close of his discourse. It is from \~kefalh\~ the head; or \~kefalaion\~,
the sum, the chief thing, the main point. In the New Testament the word
means to collect under one head, or to comprehend several things under one.
Romans 13:9: "It is briefly comprehended, i.e. summed up under this
one precept," sc., love. In the passage before us, it means that God
would sum up, or comprehend all things in heaven and earth through the
Christian dispensation; he would make one empire under one head,
with common feelings, and under the same laws. The reference
is to the unity which will hereafter exist in the kingdom of God,
when all his friends on earth and in heaven shall be united, and
all shall have a common head. Now there is alienation. The
earth has been separated from other worlds by rebellion. It has
gone off into apostasy and sin. It refuses to acknowledge the Great
Head to which other worlds are subject, and the object is to restore
it to its proper place, so that there shall be one great and united
kingdom.
All things. \~ta panta\~. It is remarkable that Paul has here used a
word which is in the neuter gender. It is not all persons,
all angels, or all men, or all the elect, but all things.
Bloomfield and others suppose that persons are meant, and that the
phrase is used for \~touv pantev\~. But it seems to me that Paul did not use
this word without design. All things are placed under Christ,
(Ephesians 1:22; Matthew 28:18,) and the design of God is to restore harmony
in the universe. Sin has produced disorder not only in mind, but
in matter. The world is disarranged. The effects of transgression
are seen everywhere; and the object of the plan of redemption is
to put things on their pristine footing, and restore them as they
were at first. Everything is therefore put under the Lord Jesus,
and all things are to be brought under his control, so as to
constitute one vast harmonious empire. The amount of the declaration
here is, that there is hereafter to be one kingdom, in which there
shall be no jar or alienation; that the now separated kingdoms of
heaven and earth shah be united under one head, and that henceforward
all shall be harmony and love. The things which are to be
united in Christ, are those which are "in heaven and which are
on earth." Nothing is said of hell. Of course this passage cannot
teach the doctrine of universal salvation, since there is one world
which is not to have a part in this ultimate union.
In Christ. By means of Christ, or under him, as the great Head and
King. He is to be the great Agent in effecting this, and he is to preside
over this united kingdom. In accordance with this view the heavenly
inhabitants, the angels as well as the redeemed, are uniformly
represented as uniting in the same worship, and as acknowledging
the Redeemer as their common head and king, Revelation 5:9,10,11,12.
Both which are in heaven. Marg. as in Gr., in the heavens.
Many different opinions have been formed of the meaning of this
expression. Some suppose it to mean the saints in heaven, who
died before the coming of the Saviour; and some that it refers to
the Jews, designated as the heavenly people, in contradistinction
from the Gentiles, as having nothing divine and heavenly in them, and
as being of the earth. The more simple and obvious interpretation
is however, without doubt, the correct one, and this is to suppose
that it refers to the holy inhabitants of other worlds. The object
of the plan of salvation is to produce a harmony between them and
the redeemed on earth, or to produce, out of all, one great and
united kingdom. In doing this, it is not necessary to suppose that
any change is to be produced in the inhabitants of heaven. All
the change is to occur among those on earth, and the object is to
make, out of all, one harmonious and glorious empire.
And which are on earth. The redeemed on earth. The object is to
bring them into harmony with the inhabitants of heaven. This is the great
object proposed by the plan of salvation. It is to found one glorious
and eternal kingdom, that shall comprehend all holy beings on
earth and all in heaven. There is now discord and disunion. Man
is separated from God, and from all holy beings. Between him and
every holy being there is by nature discord and alienation.
Unrenewed man has no sympathy with the feelings and work of the
angels; no love for their employment; no desire to be associated
with them. Nothing can be more unlike than the customs, feelings, laws,
and habits which prevail on earth, from those which prevail in heaven.
But the object of the plan of salvation is to restore harmony to those
alienated communities, and produce eternal concord and love. Learn hence,
(1.) The greatness and glory of the plan of salvation. It is no trifling
undertaking to reconcile worlds, and of such discordant materials to
found one great, and glorious, and eternal empire.
(2.) The reason of the interest which angels feel in the plan of
redemption, 1 Peter 1:12. They are deeply concerned in the redemption
of those who, with them, are to constitute that great kingdom which is
to be eternal. Without envy at the happiness of others; without any
feeling that the accession of others will diminish their felicity or
glory, they wait to hail the coming of others, and rejoice to receive
even one who comes to be united to their number.
(3.) This plan was worthy of the efforts of the Son of God. To restore
harmony in heaven and earth; to prevent the evils of alienation and
discord; to rear one immense and glorious kingdom, was an object worthy
the incarnation of the Son of God.
(4.) The glory of the Redeemer. He is to be exalted as the Head of this
united and ever-glorious kingdom, and all the redeemed on earth and the
angelic hosts shall acknowledge him as their common Sovereign and
Head.
(5.) This is the greatest and most important enterprize on earth. It
should engage every heart, and enlist the powers of every soul. It
should be the earnest desire of all to swell the numbers of those who
shall constitute this united and ever-glorious kingdom, and to bring as
many as possible of the human race into union with the holy inhabitants
of the other world.
{1} "in heaven" "the heavens"
Verse 11. In whom also we have obtained an inheritance. We who are
Christians. Most commentators suppose that by the word "we"
the Jews particularly are intended, and that it stands in
contradistinction from "ye," as referring to the Gentiles, in
Ephesians 1:13. This construction, they suppose, is demanded by the
nature of the passage. The meaning may then be, that the Jews who were
believers had first obtained a part in the plan of redemption, as the
offer was first made to them, and then that the same favour was
conferred also on the Gentiles. Or it may refer to those who had
been first converted, without particular reference to the fact that
they were Jews; and the reference may be to the apostle and his
fellow-labourers. This seems to me to be the correct interpretation.
"We the ministers of religion first believed, and have obtained
all inheritance in the hopes of Christians, that we should be to the
praise of God's glory; and you also, after hearing the word of truth,
believed," Ephesians 1:13. The word which is rendered "obtained our
inheritance" \~klhrow\~--means, literally, to acquire by lot, and then
to obtain, to receive. Here it means that they had received the
favour of being to the praise of his glory, for having first trusted in
the Lord Jesus.
Being predestinated. Ephesians 1:5.
According to the purpose. On the meaning of the word purpose,
see Notes on Romans 8:28.
Of him who worketh all things. Of God, the universal Agent. The
affirmation here is not merely that God accomplishes the designs of
salvation according to the counsel of his own will, but that he
does everything. His agency is not confined to one thing, or to one
class of objects. Every object and event is under his control, and is in
accordance with his eternal plan. The word rendered worketh
\~energew\~---means, to work, to be active, to produce, Ephesians 1:20;
Galatians 2:8; Philippians 2:13. A universal agency is ascribed to him. "The same
God which worketh all in all," 1 Corinthians 12:6. He has an agency in
causing the emotions of our hearts. "God, who worketh in you both to
will and to do of his good pleasure," Philippians 2:13. He has an agency in
distributing to men their various allotments and endowments. "All these
worketh that one and the self-same Spirit, dividing to every man
severally as he will," 1 Corinthians 12:11. The agency of God is seen
everywhere. Every leaf, flower, rose-bud, spire of grass; every sunbeam,
and every flash of lightning; every cataract and every torrent, all
declare his agency; and there is not an object that we see that does
not bespeak the control of an all-present God. It would be impossible to
affirm more explicitly, that God's agency is universal, than Paul does
in the passage before us. He does not attempt to prove it. It is one of
those points on which he does not deem it necessary to pause and reason,
but which may be regarded as a conceded point in the discussion of other
topics, and which may be employed without hesitation in their
illustration. Paul does not state the mode in which this is done. He
affirms merely the fact. He does not say that he compels men, or that
he overbears them by mere physical force. His agency he affirms to be
universal; but it is undoubtedly in accordance with the nature of the
object, and with the laws which he has impressed on them. His agency in
the work of creation was absolute and entire; for there was nothing
to act on, and no established laws to be observed. Over the mineral
kingdom his control must also be entire, yet in accordance with
the laws which he has impressed on matter. The crystal and the
snow are formed by his agency; but it is in accordance with the
laws which he has been pleased to appoint. So in the vegetable
world his agency is everywhere seen; but the lily and rose blossom
in accordance with uniform laws, and not in an arbitrary manner.
So in the animal kingdom. God gives sensibility to the nerve, and
excitability and power to the muscle, He causes the lungs to
heave, and the arteries and veins to bear the blood along the
channels of life; but it is not in an arbitrary manner. It is in
accordance with the laws which he has ordained, and [which] he never
disregards in his agency over these kingdoms. So in his government of
mind. He "works" everywhere. But he does it in accordance with the laws
of mind. His agency is not exactly of the same kind on the rose-bud that
it is on the diamond; nor on the nerve that it is on the rose-bud; nor
on the heart and will that it is on the nerve. In all these things he
consults the laws which he has impressed on them; and as he chooses that
the nerve should be affected in accordance with its laws and properties,
so it is with mind. God does not violate its laws. Mind is free. It is
influenced by truth and motives. It has a sense of right and wrong.
And there is no more reason to suppose that God disregards these
laws of mind in controlling the intellect and the heart, than there
is that he disregards the laws of crystallization in the formation of
the ice, or of gravitation in the movements of the heavenly bodies.
The general doctrine is, that God works in all things, and controls
all; but that his agency everywhere is in accordance with the laws
and nature of that part of his kingdom where it is exerted.
By this simple principle we may secure the two great points which it is
desirable to secure on this subject--
(1.) the doctrine of the universal agency of God; and
(2.) the doctrine of the freedom and responsibility of man.
After the counsel of his own will. Not by consulting his creatures,
or conforming to their views, but by his own views of what is proper and
right. We are not to suppose that this is by mere will, as if it
were arbitrary, or that he determines anything without good reason. The
meaning is, that his purpose is determined by what he views to be
right, and without consulting his creatures or conforming to their views.
His dealings often seem to us to be arbitrary. We are incapable of
perceiving the reasons of what he does. He makes those his friends who
we should have supposed would have been the last to have become
Christians. He leaves those who seem to us to be on the borders of the
kingdom, and they remain unmoved and uneffected. But we are not thence to
suppose that he is arbitrary. In every instance, we are to believe that
there is a good reason for what he does, and one which we may be
permitted yet to see, and in which we shall wholly acquiesce. The
phrase "counsel of his own will" is remarkable. It is designed
to express in the strongest manner the fact that it is not by human
counsel or advice. The word "counsel"--\~boulh\~--means, a council
or senate; then a determination, purpose, or decree. See Rob. Lex.
Here it means that his determination was formed by his own will, and not
by human reasoning. Still, his will in the case may not have been
arbitrary. When it is said of man that he forms his own purposes, and
acts according to his own will, we are not to infer that he acts without
reason, he may have the highest and best reasons for what he does, but
he does not choose to make them known to others, or to consult others.
So it may be of God, and so we should presume it to be. It may be added,
that we ought to have such confidence in him as to believe that he will
do all things well. The best possible evidence that anything is done in
perfect wisdom and goodness, is the fact that God does it. When
we have ascertained that, we should be satisfied that all is right.
{a} "being predestinated" Acts 20:22
Verse 13. In whom ye also trusted. This stands in contrast with those
who had first embraced the gospel.
Heard the word of truth. The gospel; called the word or message of
truth, the word of God, etc. See Romans 10:17. The phrase, "the word of
truth," means "the true word or message." It was a message unmixed with
Jewish traditions or Gentile philosophy.
The gospel of your salvation. The gospel bringing salvation to you.
In whom also. In the Lord Jesus. A little different translation of
this verse will convey more clearly its meaning. "In whom also ye,
having heard the word of truth, (the gospel of your salvation,) in whom
having also believed, ye were sealed," etc. The sealing was the result
of believing, and that was the result of hearing the gospel. Comp.
Romans 10:14,15.
Ye were sealed. On the meaning of the word seal,
See Barnes "John 3:33". See Barnes "John 6:27"
With that holy Spirit of promise. With the Holy Spirit that was
promised. See John 16:7-11,13;; 15:26; 14:16,17.
It is not improbable, I think, that the apostle here refers
particularly to the occurrence of which we have a record in
Acts 19:1-6. Paul, it is there said, having passed through the upper
provinces of Asia Minor, came to Ephesus. He found certain persons who
were the disciples of John, and he asked them if they had received the
Holy Ghost since they "believed," Ephesians 1:2. They replied that they
had not heard whether there was any Holy Ghost, and that they had been
baptized unto John's baptism. Paul taught them the true nature of the
baptism of John; explained to them the Christian system; and they were
baptized in the name of the Lord Jesus, and "the Holy Ghost came upon
them, and they spake with tongues, and prophesied." They were thus sealed
by the Holy Spirit of promise, "after they had believed,"
(Ephesians 1:13;) they had the full evidence of the favour of God in the
descent of the promised Holy Spirit, and in his miraculous influences.
If this be the true interpretation, it constitutes a striking coincidence
between the epistle and the Acts, of such a nature as constitute the
arguments in Paley's Horae Paulinae, (though he has not referred to
this,) which shows that the epistle was not forged, The circumstance is
such that it would not have been alluded to in this manner by one who
should forge the epistle; and the mention of it in the epistle is so
slight, that no one, from the account there, would think of forging the
account in the Acts. The coincidence is just such as would occur on the
supposition that the transaction actually occurred, and that both the
Acts and the epistle are genuine. At the same time, there is a sealing
of the Holy Spirit which is common to all Christians.
See Barnes "2 Corinthians 1:22".
{a} "heard the word of truth" Romans 10:17
{b} "sealed with that Holy Spirit" 2 Corinthians 1:22
{*} "promise" "The promised Holy Spirit"
Verse 14. Which is the earnest of our inheritance. On the meaning of
the, See Barnes "2 Corinthians 1:22".
Until the redemption. See Barnes "Romans 8:23". The meaning here is,
we have the Holy Spirit as the pledge that that shall be ours, and the
Holy Spirit will be imparted to us until we enter on that inheritance.
Of the purchased possession. Heaven, purchased for us by the death
of the Redeemer. The word here used--\~peripoihsiv\~--occurs in the
following places in the New Testament: 1 Thessalonians 5:9, rendered "to
obtain salvation;" 2 Thessalonians 2:14 to the obtaining of the glory of
the Lord;" Hebrews 10:39, "to the saving of the soul;"
1 Peter 2:9, "a peculiar people;" literally, a people of
acquirement to himself; and in the passage before us. It properly
means, an acquisition, an obtaining, a laying up. Here it means, the
complete deliverance from sin, and the eternal salvation acquired for us
by Christ. The influence of the Holy Spirit, renewing and sanctifying us,
comforting us in trials, and sustaining us in afflictions, is the pledge
that the redemption is yet to be wholly ours.
Unto the praise of his glory. See Ephesians 1:6
{c} "of our inheritance" 2 Corinthians 5:5
{a} "of the purchased" Romans 8:23
{b} "possession" Acts 20:28
{c} "of his glory" Ephesians 1:6,12
Verse 15. Wherefore I also, after I heard of your faith in the Lord
Jesus. This is one of the passages usually relied on by those who
suppose that this epistle was not written to the Ephesians. The argument
is, that he writes to them as if they were strangers to him, and
that it is not language such as would be used in addressing a people
among whom he had spent three years. See the Intro. 5. But
this inference is not conclusive. Paul had been some years absent
from Ephesus when this epistle was written. In the difficult
communication in those times between distant places, it is not to be
supposed that he would hear often from them. Perhaps he had
heard nothing after the time when he bade farewell to the elders
of Ephesus at Miletus, (Acts 20,) until the time here referred to.
It would be, therefore, a matter of great interest with him to hear
from them; and when, in some way, intelligence was brought to
him at Rome of a very gratifying character about their growth in
piety, he says that his anxiety was relieved, and that he did not
cease to give thanks for what he had heard, and to commend them
to God in prayer.
Verse 16. Cease not to give thanks for you. In the prosperity of the
church at Ephesus he could not but feel the deepest interest, and
their welfare he never forgot.
Making mention of you in my prayers. Paul was far distant from them,
and expected to see them no more. But he had faith in prayer, and he
sought that they might advance in knowledge and in grace. What was the
particular subject of his prayers he mentions in the following verses.
Verse 17. That the God of our Lord Jesus Christ. The God who has
sent the Lord Jesus into the world, and appointed him as the Mediator
between himself and man. The particular reason why Paul here speaks of
him as "the God of the Lord Jesus" is, that he prays that they might be
further acquainted with the Redeemer, and be enlightened in regard to
the great work which he came to do.
The Father of glory. The glorious Father, that is, the Father
who is worthy to be praised and honoured.
May give unto you the spirit of wisdom. May make you wise to
understand the great doctrines of the religion of the Redeemer.
And revelation. That is, revealing to you more and more of the
character of the Redeemer, and of the nature and results of his work. It
is probable here that by the word "Spirit" the apostle refers to the
Holy Spirit as the Author of all wisdom, and the Revealer of all truth. His
prayer is, that God would grant to them the Holy Spirit to make
them wise, and to reveal his will to them.
In the knowledge of him. Marg., for the acknowledgment. That is,
in order that you may more fully acknowledge him, or know him more
intimately and thoroughly. They had already made high attainments,
(Ephesians 1:15,) but Paul felt that they might make still higher; and
the idea here is, that however far Christians may have advanced in
knowledge and in love, there is an unfathomed depth of knowledge
which they may still explore, and which they should be exhorted
still to attempt to fathom. How far was Paul from supposing that
the Ephesians had attained to perfection!
{d} "God of our Lord Jesus Christ" John 20:17
{e} "wisdom and revelation" Colossians 1:9
{1} "in the knowledge" "for the acknowledgement"
Verse 18. The eyes of your understanding being enlightened. The
construction here in the Greek is, probably, "that he may give you
(\~dwh\~, Ephesians 1:17) the Spirit of wisdom, etc.--eyes of the
understanding enlightened," etc. Or the phrase, "the eyes of your
understanding being enlightened," may be in the accusative absolute,
which Koppe and Bloomfield prefer. The phrase, "the eyes of
the understanding," is a figure that is common in all languages.
Thus Philo says, "What the eye is to the body, that is the mind
to the soul." Comp. Matthew 6:22. The eye is the instrument by
which we see; and, in like manner, the understanding is that by
which we perceive truth. The idea here is, that Paul not only
wished their hearts to be right, but he wished their
understanding to be right also. Religion has much to do in
enlightening the mind. Indeed, its effect there is not less striking and
decisive than it is on the heart. The understanding has been blinded by
sin. The views which men entertain of themselves and of God are narrow
and wrong. The understanding is enfeebled and perverted by the
practice of sin. It is limited in its operations by the necessity of
the case, and by the impossibility of fully comprehending the great
truths which pertain to the Divine administration. One of the
first effects of true religion is on the understanding. It enlarges
its views of truth; gives it more exalted conceptions of God; corrects
its errors; raises it up towards the great Fountain of love.
And nowhere is the effect of the true religion more apparent than
in shedding light on the intellect of the world, and restoring the
weak and perverted mind to a just view of the proportion of things,
and to the true knowledge of God.
That ye may know what is the hope of his calling. What is the full
import of that hope to which he has called and invited you by his Spirit
and his promises. The meaning here is, that it would be an inestimable
privilege to be made fully acquainted with the benefits of the Christian
hope, and to be permitted to understand fully what Christians have a
right to expect in the world of glory. This is the first thing which
the apostle desires they should fully understand.
And what the riches of the glory of his inheritance. This is the
second thing which Paul wishes them to understand. There is a force
in this language which can be found, perhaps, nowhere else than in the
writings of Paul. His mind is full, and language is burdened and borne
down under the weight of his thoughts. See Barnes "2 Corinthians 4:17".
On the word "riches" here used, See Barnes "Ephesians 1:7". The phrase
"riches of glory" means glorious wealth; or, as we would say, "how
rich and glorious!" The meaning is, that there is an abundance
--an infinitude of wealth. It is not such a possession as man may
be heir to in this world, which is always limited from the necessity
of the case, and which cannot be enjoyed long; it is infinite and
inexhaustible. See Barnes "Romans 2:4". The "inheritance" here
referred to is eternal life. See Barnes "Romans 8:17".
In the saints. Among the saints. See Barnes "1 Corinthians 1:2".
{f} "of your understanding" Isaiah 42:7
{g} "of his calling" Ephesians 4:4
{h} "riches of the glory" Ephesians 3:16
{*} "glory" "The glorious riches"
Verse 19. And what is the exceeding greatness of his power. On the
language here used, See Barnes "2 Corinthians 4:17". There is much
emphasis and energy of expression here, as if the apostle were
labouring under the greatness of his theme, and wanted words to
express the magnitude of his conception. This is the third thing
which he was particularly desirous they should know--that they
should be fully acquainted with the power of God in the salvation
of men. He refers not merely to the power which he had evinced
in their salvation, but also to what the gospel was able to
accomplish, and which they might yet experience. The "power" referred
to here, as exercised towards believers, does not refer to one thing
merely. It is the whole series of the acts of power towards
Christians which results from the work of the Redeemer. There was
power exerted in their conversion. There would be power exerted
in keeping them. There would be power in raising them up from
the dead, and exalting them with Christ to heaven. The religion
which they professed was a religion of power. In all the forms and
stages of it, the power of God was manifested towards them, and
would be until they reached their final inheritance.
To us-ward. Towards us, or in relation to us.
Who believe. Who are Christians.
According to the working of his mighty power. Marg., The
might of his power. This should be taken with the clause in the
following verse, "which he wrought in Christ;" and the meaning
is, that the power which God has exerted in us is in accordance
with the power which was shown in raising up the Lord Jesus.
It was the proper result of that, and was power of a similar kind.
The same power is requisite to convert a sinner which is demanded
in raising the dead. Neither will be accomplished but by omnipotence,
See Barnes "Ephesians 2:5"; and the apostle wished that they
should be fully apprised of this fact, and of the vast power which
God had put forth in raising them up from the death of sin. To
illustrate this sentiment is one of his designs in the following verses;
and hence he goes on to show that men, before their conversion,
were "dead in trespasses and sins;" that they had no spiritual
life; that they were the "children of wrath;" that they were
raised up from their death in sin by the same power which raised
the Lord Jesus from the grave, and that they were wholly saved
by grace, Ephesians 2:1-10. In order to set this idea of the power
which God had put forth in their regeneration in the strongest
light, he goes into a magnificent description of the resurrection and
exaltation of the Lord Jesus, and shows how that was connected
with the renewing of Christians. God had set him over all things.
He had put all things under his feet, and had made principalities
and dominions everywhere subject to him. In this whole passage,
Ephesians 1:19-23; 2:1-10, the main thing to be illustrated is the
POWER which God has shown in renewing and saving his people;
and the leading sentiment is, that the SAME power is evinced
in that which was required to raise up the Lord Jesus from the dead,
and to exalt him over the universe.
{i} "to us-ward" Psalms 110:3
{2} "mighty power" "the might of his power"
Verse 20. Which he wrought in Christ. Which he exerted in relation
to the Lord Jesus when he was dead. The power which was then
exerted was as great as that of creation. It was imparting life to
a cold and "mangled" frame. It was to open again the arteries
and veins, and teach the heart to beat and the lungs to heave. It
was to diffuse vital warmth through the rigid muscles, and to
communicate to the body the active functions of life. It is impossible
to conceive of a more direct exertion of power than in raising up
the dead; and there is no more striking illustration of the nature
of conversion than such a resurrection.
And set him at his own right hand. The idea is, that great
power was displayed by this, and that a similar exhibition is made
when man is renewed and exalted to the high honour of being made an heir
of God. On the fact that Jesus was received to the right hand of God,
See Barnes "Mark 16:19" See Barnes "Acts 2:33".
In the heavenly places. See Barnes "Ephesians 1:3". The phrase here
evidently means in heaven itself.
{a} "raised him from the dead" Acts 2:24,32
Verse 21. Far above all principality. The general sense in this verse
is, that the Lord Jesus was exalted to the highest conceivable dignity
and honour. Comp. Philippians 2:9; Colossians 2:10. In this beautiful and
most important passage, the apostle labours for words to convey
the greatness of his conceptions, and uses those which denote the
highest conceivable dignity and glory. The main idea is, that God
had manifested great power in thus exalting the Lord Jesus, and
that similar power was exhibited in raising up the sinner from the
death of sin to the life and honour of believing. The work of
religion throughout was a work of power; a work of exalting and
honouring the dead, whether dead in sin or in the grave; and
Christians ought to know the extent and glory of the power thus
put forth in their salvation. The word rendered "far above"--
\~uperanw\~--is a compound word, meaning high above, or greatly
exalted. He was not merely above the ranks of the heavenly beings,
as the head; he was not one of their own rank, placed by office a
little above them, but he was infinitely exalted over them, as of
different rank and dignity. How could this be if he were a mere
man, or if he were an angel? The word rendered "principality"
--\~archv\~--means, properly, the beginning; and then the first, the
first place, power, dominion, pre-eminence, rulers, magistrates, etc.
It may refer here to any rank and power, whether among men or
angels, and the sense is, that Christ is exalted above all.
And power. It is not easy to distinguish between the exact meaning of
the words which the apostle here uses. The general idea is, that
Christ is elevated above all ranks of creatures, however exalted,
and by whatever name they may be known. As in this he refers
to the "world that is to come," as well as this world, it is clear
that there is a reference here to the ranks of the angels, and
probably he means to allude to the prevailing opinion among the Jews,
that the angels are of different orders. Some of the Jewish rabbis
reckon four, others ten orders of angels, and they presume to give
them names according to their different ranks and power. But all
this is evidently the result of mere fancy. The Scriptures hint, in
several places, at a difference of rank among the angels, but the
sacred writers do not go into detail. It may be added that there
is no improbability in such a subordination, but it is rather to be
presumed to be true. The creatures of God are not made alike;
and difference of degree and rank, as far as our observation extends,
everywhere prevails. On this verse See Barnes "Romans 8:38".
Dominion. Gr., Lordship.
And every name that is named. Every creature of every rank.
Not only in this world. Not only above all kings, and princes, and
rulers of every grade and rank on earth
But also in that which is to come. This refers undoubtedly to heaven.
The meaning is, that he is supreme over all.
{b} "above all principality" Philippians 2:9
Verse 22. And hath put all things under his feet.
See Barnes "1 Corinthians 15:27".
And gave him to be the head over all things. Appointed him to be the
supreme Ruler.
To the Church. With reference to the church, or for its benefit and
welfare. See Barnes "John 17:2". The universe is under his control
and direction for the welfare of his people.
(1.) All the elements--the physical works of God--the winds and waves--
the seas and rivers---all are under him, and all are to be made tributary
to the welfare of the church.
(2.) Earthly kings and rulers; kingdoms and nations are under
his control. Thus far Christ has controlled all the wicked rulers
of the earth, and they have not been able to destroy that church
which he redeemed with his own blood.
(3.) Angels in heaven, with all their ranks and orders, are under his
control with reference to the church. See Barnes "Hebrews 1:14".
Comp. Matthew 26:53.
(4.) Fallen angels are under his control, and shall not be able to
injure or destroy the church. See Barnes "Matthew 16:18". The
church, therefore, is safe. All the great powers of heaven, earth,
and hell, are made subject to its Head and King; and no weapon
that is formed against it shall prosper.
{c} "all things" Psalms 8:6; Matthew 28:16
{*} "gave him" "appointed"
Verse 23. Which is his body. This comparison of the church with a
person or body, of which the Lord Jesus is the head, is not
uncommon in the New Testament. See Barnes "1 Corinthians 11:3";
See Barnes "1 Corinthians 12:27"; See Barnes "Ephesians 4:15",
See Barnes "Ephesians 4:16".
The fulness of him. The word here rendered fulness--
\~plhrwma\~ means, properly, that with which anything is filled, the
filling up, the contents. See Barnes "Romans 11:12".
The exact idea here, however, is not very dear, and interpreters
have been by no means united in their opinions of the meaning.
It seems probable that the sense is, that the church is the
completion or filling up of his power and glory. It is that
without which his dominion would not be complete, he has control over
the angels and over distant worlds, but his dominion would not be
complete without the control over his church; and that is so glorious,
that it fills up the honour of the universal dominion, and
makes his empire complete. According to Rosenmuller, the word
fulness here means a great number or multitude; a multitude,
says he, which, not confined to its own territory, spreads afar, and
fills various regions. Koppe also regards it as synonymous with
multitude or many, and supposes it to mean all the dominion
of the Redeemer over the body--the church. He proposes to translate
the whole verse, "He has made him the Head over his church, that
he might rule it as his own body--the whole wide state of his universal
kingdom." "This," says Calvin, (in loc.,)" is the highest
honour of the church, that the Son of God regards himself as in a
sense imperfect unless he is joined to us. The church constitutes
the complete body of the Redeemer. A body is complete when it has
all its members and limbs in proper proportions; and those members might
be said to be the completion, or the filling-up, or the
fulness--\~plhrwma\~--of the body or the person. This language
would not, indeed, be such as would usually be adopted to express
the idea now; but this is evidently the sense in which Paul uses
it here. The meaning is, that the church sustains the same relation to
Christ which the body does to the head. It helps to form the entire
person. There is a close and necessary union. The one is not complete
without the other. And one is dependant on the other. When the body has
all its members in due proportion, and is in sound and vigorous health,
the whole person then is complete and entire. So it is to be in the
kingdom of the Redeemer. He is the head; and that redeemed church is the
body, the fulness, the completion, the filling-up of the entire empire
over which he presides, and which he rules. On the meaning of the word
fulness \~plhrwma\~-the reader may consult Storr's Opuscula, vol. i.,
pp. 144--187, particularly pp. 169--183. Storr understands the word
in the sense of full or abundant mercy, and supposes that it refers
to the great benignity which God has shown to his people, and
renders it, "The great benignity of him who filleth all things with
good, as he called Jesus from the dead to life, and placed him in
heaven, so even you, sprung from the heathen, who were dead in
sin on account of your many offences in which you formerly lived,
etc.--hath he called to life by Christ." This verse, therefore, he
would connect with the following chapter, and he regards it all as
designed to illustrate the great power and goodness of God. Mr.
Locke renders it, "Which is his body, which is completed by him
alone," and supposes it means, that Christ is the head, who perfects
the church by supplying all things to all its members which they
need. Chandler gives an interpretation in accordance with that
which I have first suggested, as meaning that the church is the full
"complement" of the body of Christ; and refers to AElian and
Dionysius Halicarnassus, who use the word "fulness" or \~plhrwma\~
as referring to the rowers of a ship. Thus, also, we say that the
ship's crew is its "complement," or that a ship or an army has its
complement of men; that is, the ranks are filled up or complete.
In like manner, the church will be the filling-up, or the complement,
of the great kingdom of the Redeemer--that which will give
completion or perfectness to his universal dominion.
Of him. Of the Redeemer.
That filleth all in all. That fills all things, or who pervades all
things. See Barnes "1 Corinthians 12:6"; See Barnes "1 Corinthians 15:28".
Comp. Colossians 3:11. The idea is, that there is no place where he is
not, and which he does not fill; and that he is the source of all
the holy and happy influences that are abroad in the works of God.
It would not be easy to conceive of an expression more certainly
denoting omnipresence and universal agency than this; and if it
refers to the Lord Jesus, as seems to be indisputable, the passage
teaches not only his supremacy, but demonstrates his universal
agency, and his omnipresence--things that pertain only to God.
From this passage we may observe,
(1.) that just views of the exaltation of the Redeemer are to be
obtained only by the influence of the Spirit of God on the heart,
Ephesians 1:17-19. Man, by nature, has no just conceptions of the Saviour,
and has no desire to have. It is only as the knowledge of that great
doctrine is imparted to the mind, by the Spirit of God, that we have any
practical and saving acquaintance with such an exaltation. The
Christian sees him, by faith, exalted to the right hand of God, and
cheerfully commits himself and his all to him, and feels that all his
interests are safe in his hands.
(2.) It is very desirable to have such views of an exalted Saviour. So
Paul felt when he earnestly prayed that God would give such views to
the Ephesians, Ephesians 1:17-20. It was desirable in order that they might
have a right understanding of their privileges; in order that they
might know the extent of the power which had been manifested in their
redemption; in order that they might commit their souls with confidence
to him. In my conscious weakness and helplessness; when I am borne
down by the labours, and exposed to the temptations of life; when I
contemplate approaching sickness and death, I desire to feel that that
Saviour to whom I have committed my all is exalted far above
principalities and powers, and every name that is named. When the
church is persecuted and opposed; when hosts of enemies rise up against
it, and threaten its peace and safety, I rejoice to feel assured the
Redeemer and Head of the church is over all, and that he has power to
subdue all her foes and his.
(3.) The church is safe. Her great Head is on the throne of the
universe, and no weapon that is formed against her can prosper, he has
defended it hitherto in all times of persecution, and the past is a
pledge that he will continue to protect it to the end of the world.
(4.) Let us commit our souls to this exalted Redeemer. Such a
Redeemer we need--one who has all power in heaven and earth. Such a
religion we need--that can restore the dead to life. Such hope and
confidence we need as he can give--such peace and calmness as shall
result from unwavering confidence in him who filleth all in all.
{d} "the fulness" 1 Corinthians 12:12; Colossians 1:18,24
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