Commentary on Galatians Ephesians Philippians Colossians Thessalonians Timothy Titus and Philemon John Calvin
John Calvin
18. Illuminatos oculos mentis vestrae, ut sciatis quae sit spes vocationis ipsius, et quae divitiae gloriae haereditatis ejus in sanctis,
19. And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power.
19. Et quae superexcellens magnitudo potentiae ejus erga nos, qui credidimus secundum efficaciam potentiae roboris ejus.
15. Wherefore I also. This thanksgiving was not simply an expression of his ardent love to the Ephesians. He congratulated them before God, that the opinion which he had formed respecting them was highly favorable. Observe here, that under faith and love Paul includes generally the whole excellence of Christian character. He uses the expression, faith in the Lord Jesus, 130 because Christ is the aim and object of faith. Love ought to embrace all men, but here the saints are particularly mentioned; because love, when properly regulated, begins with them, and is afterwards extended to all others. If our love must have a view to God, the nearer any man approaches to God, the stronger unquestionably must be his claims to our love.
16. Making mention of you. To thanksgiving, as his custom is, he adds prayer, in order to excite them to additional progress. It was necessary that the Ephesians should understand that they had entered upon the proper course. But it was equally necessary that they should not turn aside to any new scheme of doctrine, or become indifferent about proceeding farther; for nothing is more dangerous than to be satisfied with that measure of spiritual benefits which has been already obtained. Whatever, then, may be the height of our attainments, let them be always accompanied by the desire of something higher.
17. That the God of our Lord Jesus Christ. But what does Paul wish for the Ephesians? The spirit of wisdom, and the eyes of their understanding being enlightened. And did they not possess these? Yes; but at the same time they needed increase, that, being endowed with a larger measure of the Spirit, and being more and more enlightened, they might more clearly and fully hold their present views. The knowledge of the godly is never so pure, but that some dimness or obscurity hangs over their spiritual vision. But let us examine the words in detail.
The God of our Lord Jesus Christ. The Son of God became man in such a manner, that God was his God as well as ours.
ascend,'' says he, ``to my Father, and your Father; and to my God, and your God.'' (John 20:17)
And the reason why he is our God, is, that he is the God of Christ, whose members we are. Let us remember, however, that this relates to his human
130" 'Having heard of your faith in the Lord Jesus.' It is wrong to argue from this expression, with Olshausen and De Wette, that the apostle had no personal knowledge of the persons whom he addressed. This was an early surmise, for it is referred to by Theodoret. Some, says he, have supposed that the apostle wrote to the Ephesians, {ὡς} {μηδέπω} {θεασάμενος} {αὐτοὺς}, (as having never seen them.) But some years had elapsed since the apostle had visited Ephesus, and seen the Ephesian Church; and might he not refer to reports of their Christian steadfastness which had reached him? Nay, his use of the word may signify that such intelligence had been repeatedly brought to him.'' --- Eadie.