Commentary on Galatians Ephesians Philippians Colossians Thessalonians Timothy Titus and Philemon John Calvin (continued)
John Calvin of God is wonderfully displayed, when we are brought from death to life, and when, from being the children of hell, we become the children of God and heirs of eternal life.
Foolish men imagine that this language is absurdly hyperbolical; but godly persons, who are engaged in daily struggles with inward corruption, have no difficulty in perceiving that not a word is here used beyond what is perfectly just. As the importance of the subject cannot be too strongly expressed, so our unbelief and ingratitude led Paul to employ this glowing language. We never form adequate conceptions of the treasure revealed to us in the gospel; or, if we do, we cannot persuade ourselves that it is possible for us to do so, because we perceive nothing in us that corresponds to it, but everything the reverse. Paul's object, therefore, was not only to impress the Ephesians with a deep sense of the value of Divine grace, but also to give them exalted views of the glory of Christ's kingdom. That they might not be cast down by a view of their own unworthiness, he exhorts them to consider the power of God; as if he had said, that their regeneration was no ordinary work of God, but was an astonishing exhibition of his power.
According to the efficacy of the power of his strength. There are three words here, on which we may make a passing remark. We may view strength as the root, --- power as the tree, --- and efficacy as the fruit, or the stretching out of the Divine arm which terminates in action.
Ephesians 1:20-23
Ephesians 1:20-23
20. Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,
20. Quam exeruit in Christo, dum illum excitavit a mortuis, et sedere fecit in dextera sua, in coelestibus;
21. Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come;
21. Super omnem principatum, et potestatem, et virtutem, et dominationem, et omne nomen quod nominatur, non tantum in seculo hoc, sed etiam in futuro;
22. And hath put all things under his feet, and gave him to be the head over all things to the church,
22. Et omnia subjecit pedibus ejus, et ipsum posuit caput super omnia Ecclesiae,
23. Which is his body, the fullness of him that filleth all in all. 23. Quae est corpus ejus et complementum ejus, qui omnia in omnibus adimplet.
20. Which he wrought in Christ. The Greek verb is {ἐνέργησεν}, from which {ἐνέργεια} is derived. It might run thus, According to the efficacy which he effected. But the translation which I have given conveys the same meaning, and is less harsh.