{ἐνέργεια} is derived. It might run thus, According to the efficacy which he
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.
CHAPTER 1
With the greatest propriety does he enjoin us to contemplate this power in Christ; for in us it is hitherto concealed. ``My strength,'' says he, ``is made perfect in weakness.'' (2 Corinthians 12:9.) In what do we excel the children of the world but in this, that our condition appears to be somewhat worse than theirs? Though sin does not reign, it continues to dwell in us, and death is still strong. Our blessedness, which lies in hope, is not perceived by the world. The power of the Spirit is a thing unknown to flesh and blood. A thousand distresses, to which we are daily liable, render us more despised than other men.
Christ alone, therefore, is the mirror in which we can contemplate that which the weakness of the cross hinders from being clearly seen in ourselves. When our minds rise to a confident anticipation of righteousness, salvation, and glory, let us learn to turn them to Christ. We still lie under the power of death; but he, raised from the dead by heavenly power, has the dominion of life. We labor under the bondage of sin, and, surrounded by endless vexations, are engaged in a hard warfare, (1 Timothy 1:18;) but he, sitting at the right hand of the Father, exercises the highest government in heaven and earth, and triumphs gloriously over the enemies whom he has subdued and vanquished. We lie here mean and despised; but to him has been ``given a name'' (Philippians 2:9,) which angels and men regard with reverence, and devils and wicked men with dread. We are pressed down here by the scantiness of all our comforts: but he has been appointed by the Father to be the sole dispenser of all blessings. For these reasons, we shall find our advantage in directing our views to Christ, that in him, as in a mirror, we may see the glorious treasures of Divine grace, and the unmeasurable greatness of that power, which has not yet been manifested in ourselves.
And set him at his own right hand. This passage shews plainly, if any one does, what is meant by the right hand of God. It does not mean any particular place, but the power which the Father has bestowed on Christ, that he may administer in his name the government of heaven and earth. It is idle, therefore, to inquire why Stephen saw him standing, (Acts 7:55,) while Paul describes him as sitting at God's right hand. The expression does not refer to any bodily posture, but denotes the highest royal power with which Christ has been invested. This is intimated by what immediately follows, far above all principality and power: for the whole of this description is added for the purpose of explaining what is meant by the right hand.
God the Father is said to have raised Christ to ``his right hand,'' because he has made him to share in his government, because by him he exerts all his power; the metaphor being borrowed from earthly princes, who confer the honor of sitting along with themselves on those whom they have clothed with the highest authority. As the right hand of God fills heaven and earth, it follows that the kingdom and power of Christ are equally extensive. It is in vain, therefore, to attempt to prove that, because Christ sitteth at the right hand of God, he dwells in heaven alone. His human nature, it is true, resides in heaven, and