John Gill's Exposition of the Entire Bible.
Ephesians 2:1
INTRODUCTION TO EPHESIANS 2
The design of the apostle in this chapter, is to magnify the riches of divine grace, in the effectual calling and salvation of sinners, by Christ Jesus; in order to which, he describes the sad estate they are in by nature, and before conversion, even God's elect among the Jews, and especially among the Gentiles; and then observes how peace is made for and between them both, by Christ the peacemaker; and the various privileges and blessings which both enjoy, in consequence of it: he begins with the Ephesians, and expresses the former state they were in by a death, which is ascribed to trespasses and sins, Eph 2:1, and represents their walk and conversation to have been according to the world, and after Satan; who is described by his dominion over other devils that dwell in the air, and by his influence upon disobedient men, Eph 2:2, and that it might not be thought that the case of these Gentile Ephesians was worse than others, the apostle observes of himself, and other saints among the Jews, that their conversation before conversion was among the men of the world, and so according to the course of it, as the Gentiles; and that it was a very carnal conversation they had spent, in fulfilling the desires and lusts of the flesh; and that they were as deserving of, and as liable to the wrath of God in themselves, as other persons, Eph 2:3, to which former state he opposes their present one; they were not now dead in sin, but were quickened; which is ascribed to God as the efficient cause, and to his rich mercy and great love as the moving cause; and to Christ as the meritorious and procuring cause, by whose grace they were saved, and in whom they were not only quickened, but raised, and made to sit together in heavenly places; and the final cause and end of all this was, to show forth the abundant grace and kindness of God, through Christ, Eph 2:4. The doctrine of salvation by grace, the apostle takes up again from Eph 2:5, and to the moving cause of salvation, the grace of God, he adds the means, or instrument by which it is received and enjoyed, which is faith; and that is denied to be owing to the power of men, but is said to be a gift of God Eph 2:8, and the end in view, in putting salvation upon the foot of grace and not works, is to prevent boasting in the creature, Eph 2:9, and that works cannot be the causes of salvation, either efficient, moving, or procuring, is evident; since though they are to be performed as being agreeable to the purposing, as well as commanding will of God, yet they are effects, both of the work of grace upon the soul in time, called a creation, and of the decrees of God from eternity, Eph 2:10, when the apostle goes on to put the Ephesians in mind of their former state in unregeneracy, with the same view as before, to magnify the grace of God, but in a different manner; not as common to them with the Jews, but as peculiar to them as Gentiles; as that they were had in contempt by the Jews, and were in a state of alienation, not only from them, but from God and Christ, and the enjoyment of various privileges, Eph 2:11, wherefore the grace of God was the more conspicuous in their present state of nearness both to God and his people, brought about by the blood of Christ, Eph 2:13, who, as the peacemaker, not only made peace by the blood of his cross between God and them, but between them and the true Israel of God among the Jews; which was done, partly by abolishing the ceremonial law, which occasioned enmity, and kept up a division among them, Eph 2:14, and partly by sending, and preaching the Gospel of peace to them both, Eph 2:17, and by opening a way of access for them both unto the Father through himself, under the direction and influence of the Spirit, Eph 2:18, from all which it appeared, that they were not in a state of distance and alienation as before, but all belonged to the same city and family, and were built on the same foundation, and were united together in the same corner stone, Jesus Christ, Eph 2:19, and as the apostle compares Christ to a foundation, and a corner stone, so the church of Christ, consisting of Jews and Gentiles, to a temple; which being fitly put together, becomes, an Holy One in the lord, and a suitable habitation for God through the Spirit, Eph 2:21.
Ver. 1. And you hath he quickened,.... The design of the apostle in this and some following verses, is to show the exceeding sinfulness of sin, and to set forth the sad estate and condition of man by nature, and to magnify the riches of the grace of God, and represent the exceeding greatness of his power in conversion: the phrase
hath he quickened, is not in the original text, but is supplied from Eph 2:5, where it will be met with and explained: here those who are quickened with Christ, and by the power and grace of God, are described in their natural and unregenerate estate,
who were dead in trespasses and sins; not only dead in Adam, in whom they sinned, being their federal head and representative; and in a legal sense, the sentence of condemnation and death having passed upon them; but in a moral sense, through original sin, and their own actual transgressions: which death lies in a separation from God, Father, Son, and Spirit, such are without God, and are alienated from the life of God, and they are without Christ, who is the author and giver of life, and they are sensual, not having the Spirit, who is the spirit of life; and in a deformation of the image of God, such are dead as to their understandings, wills, and affections, with respect to spiritual things, and as to their capacity to do any thing that is spiritually good; and in a loss of original righteousness; and in a privation of the sense of sin and misery; and in a servitude to sin, Satan, and the world: hence it appears, that man must be in himself unacceptable to God, infectious and hurtful to his fellow creatures, and incapable of helping himself: so it was usual with the Jews to call a wicked and ignorant man, a dead man; they say {i},
"there is no death like that of those that transgress the words of the law, who are called, Mytm, "dead men", and therefore the Scripture says, "turn and live".''
And again {k},
"no man is called a living man, but he who is in the way of truth in this world.----And a wicked man who does not go in the way of truth, is called, tm, "a dead man".''
And once more {l}
"whoever is without wisdom, lo, he is tmk, "as a dead man";''
See Gill on "1Ti 5:6". The Alexandrian and Claromontane copies, and one of Stephens's, and the Vulgate Latin version, read, "dead in your trespasses and sins"; and the Syriac version, "dead in your sins and in your trespasses"; and the Ethiopic version only, "dead in your sins".
{i} Zohar in Gen, fol. 41. 3. {k} Ib. in Num. fol. 76. 1. Vid. ib;. in Exod. fol. 44. 2. {l} Caphtor, fol. 30. 2.
Ephesians 2:2
Ver. 2. Wherein in time past ye walked,.... Sins and transgressions are a road or path, in which all unconverted sinners walk; and this path is a dark, crooked, and broad one, which leads to destruction and death, and yet is their own way, which they choose, approve of, and delight to walk in; and walking in it denotes a continued series of sinning, an obstinate persisting in it, a progress in iniquity, and pleasure therein: and the time of walking in this path, being said to be in time past, shows that the elect of. God before conversion, walk in the same road that others do; and that conversion is a turning out of this way; and that when persons are converted, the course of their walking is altered, which before was
according to the course of this world meaning this world, in distinction from the world to come, or the present age, in which the apostle lived, and designs the men of it; and the course of it is their custom, manner, and way of life; to which God's elect, during their state of unregeneracy, conform, both with respect to conversation and religious worship: great is the force that prevailing customs have over men; it is one branch of redemption by Christ, to deliver men from this present evil world, and to free them from a vain conversation in it; and it is only the grace of God that effectually teaches to deny the lusts of it; and it is only owing to the prevalent intercession and power of Christ, that even converted persons are kept from the evil of it:
according to the prince of the power of the air: which is not to be understood of any supposed power the devil has over the air, by divine permission, to raise winds, but of a posse, or body of devils, who have their residence in the air; for it was not only the notion of the Jews {m}, that there are noxious and accusing spirits, who fly about rywab, "in the air", and that there is no space between the earth and the firmament free, and that the whole is full of a multitude of them; but also it was the opinion of the Chaldeans {n}, and of Pythagoras {o}, and Plato {p}, that the air is full of demons: now there is a prince who is at the head of these, called Beelzebub, the prince of devils, or the lord of a fly, for the devils under him are as so many flies in the air, Mt 12:24 and by the Jews called {q}, ayxwrd Nwhbr, "the prince of spirits"; and is here styled, the Spirit that now worketh in the children of disobedience; by which spirit is meant, not the lesser devils that are under the prince, nor the spirit of the world which comes from him, and is not of God; but Satan himself, who is a spirit, and an evil, and an unclean one; and who operates powerfully in unbelievers, for they are meant by children of disobedience, or unbelief; just as atwnmyhm ynb, "children of faith" {r}, in the Jewish dialect, designs believers; and over these Satan has great influence, especially the reprobate part of them; whose minds he blinds, and whose hearts he fills, and puts it into them to do the worst of crimes; and indeed, he has great power over the elect themselves, while in unbelief, and leads them captive at his will; and these may be said in their unregeneracy to walk after him, when they imitate him, and do his lusts, and comply with what he suggests, dictates to them, or tempts them to.
{m} Shaare Ora, fol. 4. 1. {n} Laert. Procem. in Vit. Philos, p. 5. {o} lb. in Vit. Pythagor. p. 587. {p} Apuleius de Deo Socratis, p. 331. {q} T. Hieros. Peah, fol. 21. 2. {r} Zohar in Gen. fol. 21. 2. & 22. 4. & 27. 4. & 28. 2. & 35. 2. & 44. 1.
Ephesians 2:3
Ver. 3. Among whom also we all had our conversation in times past,.... What the apostle says of the Gentile Ephesians before conversion, he says of himself and other Jews; and this he does, partly to show that it was not from ill will, or with a design to upbraid the Gentiles, that he said what he did; and partly to beat down the pride of the Jews, who thought themselves better than the sinners of the Gentiles; as well as to magnify the grace of God in the conversion of them both: the sense is, that the apostle and other Jews in the time of their unregeneracy, had their conversation according to the customs of the world, and to the prince of the air, and among unbelievers, as well as the Gentiles; and that they were equally sinners, and lived a like sinful course of life:
in the lusts of our flesh; by "flesh" is meant, the corruption of nature; so called, because it is propagated by natural generation; and is opposed to the Spirit, or principle of grace; and has for its object fleshly things; and discovers itself mostly in the body, the flesh; and it makes persons carnal or fleshly: and this is called "our", because it belongs to human nature, and is inherent in it, and inseparable from it in this life: and the "lusts" of it, are the inward motions of it, in a contrariety to the law and will of God; and are various, and are sometimes called fleshly and worldly lusts, and the lust of the flesh, and the lust of the eyes, and the pride of life: and persons may be said to have their conversations in these, when these are the ground of their conversation, when they are solicitous about them, and make provision for the fulfilling of them, and constantly employ themselves in obedience to them, as follows:
fulfilling the desires of the flesh, and of the mind: or the wills of them; what they incline to, will, and crave after: various are the degrees of sin, and its several motions; and universal is the corruption of human nature; not only the body, and the several members of it, are defiled with sin, and disposed to it, but all the powers and faculties of the soul; even the more noble and governing ones, the mind, understanding, and will, as well as the affections; and great is the power and influence which lust has over them:
and were by nature children of wrath, even as others: by which is meant, not only that they were wrathful persons, living in malice, hateful, and hating one another; but that they were deserving of the wrath of God, which comes upon the children of disobedience, among whom they had their conversation; and which is revealed from heaven against such sins as they were guilty of, though they were not appointed to it: and they were such "by nature"; really, and not in opinion, and by and from their first birth: so a Jewish commentator {s} on these words, "thy first father hath sinned", Isa 43:27 has this note;
"how canst thou say thou hast not sinned? and behold thy first father hath sinned, and he is the first man, for man
ajxb ebjwm, "is naturally in sin";''
or by nature a sinner, or sin is naturally impressed in him; and hence being by nature a sinner, he is by nature deserving of the wrath of God, as were the persons spoken of:
even as others; as the rest of the world, Jews as well as Gentiles; and Gentiles are especially designed, in distinction from the Jews, the apostle is speaking of; and who are particularly called in the Jewish dialect Myrxa, "others"; See Gill on "Lu 18:11".
{s} Kimchi in loc.
Ephesians 2:4
Ver. 4. But God, who is rich in mercy,.... Mercy is a perfection of the divine nature, and is essential to God; and may be considered with respect to the objects of it, either as general, extending to all men in a providential way; or as special, reaching only to some in a way of grace; for though mercy is his nature, yet the display and exertion of it towards any object, is the act of his will; and special mercy, with all the blessings and benefits of it, is only exhibited in Christ Jesus: and God is said to be "rich" in it, because he is free and liberal in dispensing it, and the effects of it; and that to a large number of persons, in great abundance and variety, by various ways, and in divers instances; as in the covenant of grace, in the mission of Christ, in redemption by him, in regeneration, in pardon of sin, and in eternal salvation; and yet it is inexhaustible and perpetual; and this sets forth the excellency and glory of it:
for his great love wherewith he loved us; the love of God to his chosen people is very great, if it be considered who it is that has loved them, God and not man; who is an infinite, unchangeable, and sovereign Being; and his love is like himself, for God is love; it has heights and depths, and lengths and breadths immeasurable; it admits of no variation nor alteration; and is altogether free, arising from himself, and not from any motives and conditions in men: and if the persons themselves are considered, who are the objects of it, men, sinful men, unworthy of the divine notice and regard; and that these are loved personally, particularly, and distinctly, and not others; nakedly, and not theirs, or for any thing in them, or done by them, and that notwithstanding their manifold sins and transgressions: to which may be added, that this love is represented as a past act; and indeed it is from everlasting, and is antecedent to their being quickened, and was when they were dead in trespasses and sins; and is the source and spring of the blessing next mentioned: so the divine love is often called in the Cabalistic writings of the Jews {t}, hbr hbha, "great love".
{t} Zohar in Gen. fol. 8. 4. & in Exod. fol. 102. 3. Lex. Cabal. p. 44. 45.
Ephesians 2:5
Ver. 5. Even when we were dead in sins,.... See Gill on "Eph 2:1".
Hath quickened us together with Christ: which may be understood either of regeneration, when a soul that is dead in a moral or spiritual sense, is quickened and made alive; a principle of life is infused, and acts of life are put forth; such have their spiritual senses, and these in exercise; they can feel the load and weight of sin; see their lost state and condition, the odiousness of sin, and the beauty of a Saviour, the insufficiency of their own righteousness, and the fulness and suitableness of Christ's; breathe after divine and spiritual things; speak in prayer to God, and the language of Canaan to fellow Christians; move towards Christ, exercise grace on him, act for him, and walk on in him: and this life they have not from themselves, for previous to it they are dead, and in this quickening work are entirely passive; nor can regenerate persons quicken themselves, when in dead and lifeless frames, and much less unregenerate sinners; but this is God's act, the act of God the Father; though not exclusive of the Son, who quickens whom he will; nor of the Spirit, who is the Spirit of life from Christ; and it is an instance of the exceeding greatness, both of his power and love; and this may be said to be done with Christ, because he is the procuring and meritorious cause of it, by his death and resurrection from the dead; and is the author and efficient cause of it; and he is the matter of it, it is not so much the quickened persons that live, as Christ that lives in them, and it is the same life he himself lives; and because he lives, they shall live also; it is in him as in the fountain, and in them as in the stream: or else this may be understood of justification; men are dead in a legal sense, and on account of sin, are under the sentence of death; though they naturally think themselves alive, and in a good state; but when the Spirit of God comes, he strikes dead all their hopes of life by a covenant of works; not merely by letting in the terrors of the law upon the conscience, but by showing the spirituality of it, and the exceeding sinfulness of sin; and how incapable they are of satisfying the law, for the transgressions of it; and then he works faith in them, whereby they revive and live; they see pardon and righteousness in Christ, and pray for the one, and plead the other; and also lay hold and live upon the righteousness of Christ, when the Spirit seals up the pardon of their sins to them, and passes the sentence of justification on them, and so they reckon themselves alive unto God; and this is the justification of life, the Scripture speaks of; and this is in consequence of their being quickened with Christ, at the time of his resurrection; for when he rose from the dead, they rose with him; when he was justified, they were justified in him; and in this sense when he was quickened, they were quickened with him:
by grace ye are saved: the Claromontane copy and the Vulgate Latin version read, "by whose grace"; and the Arabic and Ethiopic versions, "by his grace"; either by the grace of him that quickens, or by the grace of Christ with whom they were quickened; the Syriac version renders it, "by his grace he hath redeemed us"; which seems to refer to the redeeming grace of Christ; and so the Ethiopic version, "and hath delivered us by his grace"; and there is a change of the person into "us", which seems more agreeable to what goes before, and follows after; See Gill on "Eph 2:8".
Ephesians 2:6
Ver. 6. And hath raised us up together,.... Which refers either to a spiritual resurrection, to a resurrection from a death in sin, to a spiritual life; and which is the effect of almighty power, and of rich grace and mercy; and in which Christ is concerned: he is the efficient cause of it, he raises the dead in this sense, and quickens whom he will; and his resurrection is the virtual cause of it; and also the exemplar, between which there is a great likeness; both bear the same name; both are a declaration of sonship; and both the first step to glory in Christ and in his people; and both are instances of the exceeding greatness of God's power: or it may refer to a corporeal resurrection, said to be already, because it is in faith and hope, and because of the certainty of it; and to be together with Christ, because of the conformity of it to his resurrection, and to the influence of which it is owing; and chiefly because that when Christ rose from the dead, all his people rose in him, and with him, as their head and representative, he being the firstfruits of them that slept; so called, in allusion to the firstfruits of the harvest under the law, which represented and sanctified the whole:
and made us sit together in heavenly places in Christ Jesus: Christ is entered into heaven as the forerunner, to take possession of it for his people, in their name; and to prepare mansions of glory for them, and in these they sit; which imports honour, pleasure, rest from labour and weariness, and safety and security: and what adds to the happiness of this is, that it is together with all the saints, and with Christ himself; and in these they are made to sit already; which is so said, because of the certainty of it, for the same glory Christ has, they shall have; and because of their right to such a blessing; and chiefly because Christ their head is set down therein, who sustains their persons, bears their names on his heart, and represents them.
Ephesians 2:7
Ver. 7. That in the ages to come,.... This is the end of God's permitting sin, in which men are morally dead; and of his suffering them to go on in sin, in a state of unregeneracy; and of his quickening them with Christ, and raising them up, and causing them to sit together with him: namely, that
he might show the exceeding riches of his grace: riches being added to grace, denote the valuableness of it, as well as its plenty and abundance; and also the freeness and liberality of God in giving it; and likewise the enriching nature of it: and these riches are exceeding; they exceed the riches of this world, in the immenseness of them, being unsearchable; and in the inexhaustibleness of them, for though such large treasures have been expended upon such numbers of persons, yet there is still the same quantity; and in the duration of them, they last forever; and in the profit and satisfaction they yield, when other riches fade away, are not profitable nor satisfying; and they exceed the conception, knowledge, and comprehension of men; and intend the utmost stretch of the grace of God: and which are evidently and remarkably displayed,
in his kindness towards us through Christ Jesus; in providing him as a Saviour for his people; in the mission of him into this world; in not sparing, but giving him up as a sacrifice to justice for their sins; and blessing them with all spiritual blessings in him: all which God designed to show forth, in the ages to come; meaning either the ages following to the end of time, in distinction from the ages that were past: hence it appears, that the world was not expected to be immediately at an end; and that the writings of the New Testament were to be continued, and the Gospel preached unto the end of time, in which the riches of divine grace are held forth to view; and that these ages to come, are seasons and days of grace; for a day of grace will never be over, as long as the Gospel of grace is preached; and that the instances of grace through Christ, and in the times of the apostles, are encouraging to men in ages succeeding; and that the same grace that was displayed then, is shown forth in these: or else the world to come is meant, which will take place at the end of this; and may lead us to observe, that there will be ages in the other world; and that God has not only prepared a great deal of grace and glory for his people, but he has appointed ages enough for them to enjoy it in; and that their riches lie in another world, and are in some measure hid; and that these are the produce of the grace of God; and that the exceeding riches of that will be then manifested, when it will also appear that God's giving grace to men, is not only with a view to his own glory, but is an act of kindness to them; and that eternal happiness will be heartily and freely bestowed upon them, and that through Jesus Christ their Lord: the Syriac version renders it, "that unto ages to come he might show", &c. that is, to men in ages to come; the sense is much the same.
Ephesians 2:8
Ver. 8. For by grace are ye saved,.... This is to be understood, not of temporal salvation, nor of preservation in Christ, nor of providential salvation in order to calling, and much less of being put in a way of salvation, or only in a salvable state; but of spiritual salvation, and that actual; for salvation was not only resolved upon, contrived and secured in the covenant of grace, for the persons here spoken to, but it was actually obtained and wrought out for them by Christ, and was actually applied unto them by the Spirit; and even as to the full enjoyment of it, they had it in faith and hope; and because of the certainty of it, they are said to be already saved; and besides, were representatively possessed of it in Christ their head: those interested in this salvation, are not all mankind, but particular persons; and such who were by nature children of wrath, and sinners of the Gentiles; and it is a salvation from sin, Satan, the law, its curse and condemnation, and from eternal death, and wrath to come; and includes all the blessings of grace and glory; and is entirely owing to free grace: for by grace is not meant the Gospel, nor gifts of grace, nor grace infused; but the free favour of God, to which salvation in all its branches is ascribed; as election, redemption, justification, pardon, adoption, regeneration, and eternal glory: the Syriac, Arabic, and Ethiopic versions read, "by his grace", and so some copies; and it may refer to the grace of all the three Persons; for men are saved by the grace of the Father, who drew the plan of salvation, appointed men to it, made a covenant with his Son, in which it is provided and secured, and sent him into the world to obtain it; and by the grace of the Son, who engaged as a surety to effect it, assumed human nature, obeyed and suffered in it for that purpose, and has procured it; and by the grace of the Spirit, who makes men sensible of their need of it, brings it near, sets it before them, and applies it to them, and gives them faith and hope in it: hence it follows,
through faith, and that not of yourselves, it is the gift of God; salvation is through faith, not as a cause or condition of salvation, or as what adds anything to the blessing itself; but it is the way, or means, or instrument, which God has appointed, for the receiving and enjoying it, that so it might appear to be all of grace; and this faith is not the produce of man's free will and power, but it is the free gift of God; and therefore salvation through it is consistent with salvation by grace; since that itself is of grace, lies entirely in receiving grace and gives all the glory to the grace of God: the sense of this last clause may be, that salvation is not of ourselves; it is not of our desiring nor of our deserving, nor of our performing, but is of the free grace of God: though faith is elsewhere represented as the gift of God, Joh 6:65 and it is called the special gift of faith, in the Apocrypha:
"And blessed is the eunuch, which with his hands hath wrought no iniquity, nor imagined wicked things against God: for unto him shall be given the "special gift of faith", and an inheritance in the temple of the Lord more acceptable to his mind.'' (Wisdom 3:14)
----- (I asked the following question from a Greek and Hebrew professor:
"In this verse, to what does the word "that" refer to? Adam Clarke, Wesley & company say that it is neuter plural and "Faith" is feminine hence it cannot refer to faith, (Such an admission would destroy their theological system.) However "Grace" is also feminine as is "Salvation".''
His reply was:
"Here you ask a wonderful theological/exegetical question to which I can only give an opinion, and not a definitive answer. The problem is that there is NO precise referent. Grace is feminine. Faith is feminine. And even Salvation (as a noun) is feminine. Yet it must be one of these three at least, and maybe more than one, or all three in conjunction. Since all three come from God and not from man, the latter might seem the more likely. However, it is a tautology to say salvation and grace are "nor of yourselves," and in that case it certainly looks more like the passage is really pointing out that man cannot even take credit for his own act of faith, but that faith was itself created by God and implanted in us that we might believe (i.e. the normal Calvinistic position). In which regard the whole theological issue of "regeneration preceding faith" comes into play. So, that is basically my opinion, though others obviously disagree strenuously, but from an exegetical standpoint, the other positions have to explain away the matter of the tautology.''
Whether you accept the reply or not, it is sufficient to show that the Greek is not as definitive in this verse as some scholars would have you believe. Editor)
Ephesians 2:9
Ver. 9. Not of works,.... Of any kind, moral or ceremonial, before or after conversion, done without faith or in it, nor of these in any sense; works are neither the moving causes, nor the procuring causes, nor the helping causes, nor "causa sine qua non", or conditions of salvation; the best works that are done by men, are not done of themselves, but by the grace of God, and therefore can never merit at his hand: and salvation is put upon such a foot,
lest any man should boast; of his works before God, and unto men; wherefore he has denied works any place in justification and salvation, in order to exclude all boasting in man; and has fixed it in a way of grace, and has chosen and called poor sinful worthless creatures to enjoy it, that whoever glories, may glory in the Lord.
Ephesians 2:10
Ver. 10. For we are his workmanship,.... Not as men only, but as Christians; not as creatures merely, but as new creatures; the work of grace upon the soul seems chiefly designed, which like a poem, as the word may be rendered, is a very curious work; the king's daughter is all glorious within, for this is an internal work, and is a good and excellent one; it is not indeed perfected at once, but is gradually carried on, till the finishing stroke is given to it by that hand which begun it; the author of it is God, it is not man's work; nor is it the work of ministers, no, nor of angels, but it is God's work: sometimes it is ascribed to the Spirit, who regenerates and sanctifies; and sometimes to the Son of God, who quickens whom he will; and sometimes to the Father, who reveals his Son, and draws men to him, and who seems to be meant here: the subjects of this divine operation, are the persons described in Eph 2:1 and include both Jews and Gentiles; and express the distinguishing grace of God, that they and not others, and who were by nature children of wrath as others, should be his workmanship: and this is mentioned to show, that salvation can not be by any works of men, since all their works are either wrought for them, or in them, by God; salvation is a work wrought for them without them; and sanctification is a work wrought in them by God, of his good pleasure; and all their good works are fruits of his grace, as follows:
created in Christ Jesus unto good works; the work of grace is a creation, or a creature, a new creature; not a new vamp of old Adam's principles, but; an infusion of new ones, and is a work of almighty power; and such who have it wrought in them, are said to be created in Christ; because as soon as a man becomes a new creature, he is openly and visibly in Christ; and by these new principles of grace which are created in him, he is fit and ready, and in a capacity to perform good works; the new man formed in him, is formed for righteousness and true holiness; the internal principle of grace both excites unto, and qualifies for, the performance of righteous and holy actions:
which God hath before ordained that we should walk in them, or has "before prepared"; for the preparation of good works to be performed by saints, and the preparation of them for the performance of them; are both from the Lord; God has appointed good works to be done by his people and in his word he has declared what they are he would have done; and it is his will not only that they should do them, but continue to do them; not only that they should do a single act or more, but walk in them; their conversation and course of life should be one continued series of good works; but the intention is not that they should be saved by them, but that they should walk in them; and this being the pre-ordination of God, as it shows that predestination is not according to good works, since good works are the fruits and effects of it, so likewise that it is no licentious doctrine; seeing it provides for the performance of good works, as well as secures grace and glory.
Ephesians 2:11
Ver. 11. Wherefore remember, that ye be in time past Gentiles in the flesh,.... This, with what follows in the next verse, the apostle puts the converted Ephesians in mind of, in order to magnify the grace of God in their conversion; and to humble them in a view of their former state and condition; and to teach them that they could never be saved by any works of theirs: particularly he would have them call to mind, that they were in "time past Gentiles"; which does not so much regard the nation and country they were of, for in that sense they were Gentiles still; but their state and condition; they had been very blind and ignorant, were Gentiles that knew not God; they had been very wicked and profligate sinners of the Gentiles; and they had been "Gentiles in the flesh": not according to the flesh, or by birth, for so they were then; but in the time of their unregeneracy they were carnal, and minded the things of the flesh, walked after it, and fulfilled the lusts, and did the works of it; particular respect seems to be had to their uncircumcision in the flesh, to which circumcision in the flesh is opposed in the next clause:
who are called uncircumcision by that which is called circumcision in the flesh made by hands; that is, they were by way of reproach and contempt called uncircumcised persons; than whom none were more abominable to the Jews, and hated by them, who were called circumcised persons from that circumcision which is outward, in the flesh, in a particular part of the body; and which is done by the hands of a man, who was called lhwm, "the circumciser"; which any one might be, except a Gentile {u}; an Israelite adult and skilful was preferred; yet these were not circumcised persons with that circumcision that is inward, and is of the heart, in the Spirit, and is made without the hands of men, and by the Spirit and power of God.
{u} Maimon. Hilchot Milah, c. 2. sect. 1.
Ephesians 2:12
Ver. 12. That at that time ye were without Christ,.... Or separate from him: they were chosen in him and were preserved in him, and were redeemed by him before; but they were without any knowledge of him, faith in him, love to him, communion with him, or subjection to him, his Gospel, government, laws, and ordinances; and particularly they were without any promises of him, or prophecies concerning him, which were peculiar to the Jews; hence the Messiah is called larvyd axyvm, "the Christ of Israel" {w}, and who as he was promised, so he was sent only to the lost sheep of the house, of Israel: hence it follows,
being aliens from the commonwealth of Israel; both from their civil and church state; the Gentiles might not dwell among them, nor have any dealings with them in things civil, unless they conformed to certain laws; nor might the Jews go into any, nor eat or converse with any, that were uncircumcised; so great an alienation and distance were there between these two people; and much less might they eat the passover and join with them in religious worship; the word for "commonwealth" here used, Harpocratian says {x}, is commonly used by Greek writers for a "democracy" though the original constitution of the Israelites was properly a "theocracy":
strangers to the covenants of promise; to the covenant of circumcision given to Abraham; and to the covenant at Mount Sinai, made with Israel; and to the dispensation of the covenant of grace to that people, sometimes called the first covenant and the old covenant, and which peculiarly belonged to them, Ro 9:4 one copy reads, "strangers to the promises of the covenant"; which is natural enough; the Vulgate Latin version joins the word "promise" to the next clause, and reads,
having no hope of the promise of the promised Messiah: "having no hope"; of the Messiah and salvation by him, of the resurrection of the dead, of a future state, and of eternal life; none that is sure and steadfast, that is purifying, and makes not ashamed; or which is a good hope through grace, is the gift of God, the fruit of his love, and the effect of his power; and this is to be in a miserable condition: Philo, the Jew {y}, observes, that
"the Chaldeans call a man Enos, as if he only was truly a man that expects good things, and supports himself with good hopes; and adds, hence it is manifest that one without hope is not reckoned a man, but a beast in an human form; since he is destitute of hope, which is the property of the human soul;''
and without God in the world; without the knowledge of God in Christ; without the image of God, which was defaced by sin; without the grace and fear of God; and without communion with him, and the worship of him; and while they were so they were in the world, among the men of it, and were a part of it, not being yet called out of it: the word signifies "atheists": so some of the Gentiles were in "theory", as they all were in practice; and they were by the Jews reckoned no other than "atheists"; it is a common saying with them {z} that
"he that dwells without the land (of Israel) is like one
hwla wl Nyav, "who has no God":''
{w} Targum in Isa. xvi. 1. 5. {x} Lex. Decem Orator. p. 246. {y} De Abrahamo, p. 350, 351. {z} T. Bab. Cetubot, fol. 110. 2. Zohar in Exod. fol. 33. 1. Cosri, par. 2. sect. 22. fol. 85. 2. Tzeror Hammor, fol. 129. 4. & 135. 2. & 153. 3. & 168. 3.
Ephesians 2:13
Ver. 13. But now in Christ Jesus,.... Being openly and visibly in Christ, created in him, and become believers in him; as they were before secretly in him, as chosen and blessed in him before the foundation of the world:
ye who sometimes were far off; who in their state of unregeneracy were afar off from God, and from his law, and from any spiritual knowledge of him and fellowship with him; and from Jesus Christ, and from the knowledge of his righteousness, and the way of salvation by him; and from the Spirit, and any acquaintance with the things of the Spirit, and from minding them, and from walking after him; and from the saints and people of God, and from any love to them, and communion with them; and from any solid hopes of happiness, or real peace and comfort; which distance was owing both to Adam's sin and to their own transgressions: it is an observation of a Jewish writer {a} on Ge 3:9 "where art thou?" he (God) knew where he was, but he said so to show him that he was pxwrm, "afar off from" God by his sin: see Isa 59:2, and yet
are made nigh by the blood of Christ: so as to have nearness of access to and communion with God, Father, Son, and Spirit, and the saints, in virtue of the blood of Christ; which gives boldness and speaks peace; by which their persons are justified, the pardon of their sins is procured, reconciliation is made, and their garments are washed, and made white; and so they draw nigh with confidence by the faith of him.
{a} R. Abraham Seba, Tzeror Hammor, fol. 7. 2.
Ephesians 2:14
Ver. 14. For he is our peace,.... The author of peace between Jew and Gentile: there was a great enmity of the Jew against the Gentile, and of the Gentile against the Jew; and chiefly on account of circumcision, the one being without it, and the other insisting on it, and branding one another with nicknames on account of it; but Christ has made peace between them by abrogating the ceremonial law, which was the occasion of the difference, and by sending the Gospel of peace to them both, by converting some of each, and by granting the like privileges to them all, as may be observed in the following verses: and Christ is the author of peace between God and his people; there is naturally in man an enmity to God; sin has separated chief friends; nor can man make his peace with God; what he does, or can do, will not do it; and what will, he cannot do; Christ is the only fit and proper person for this work, being a middle person between both, and is only able to effect it, being God as well as man; and so could draw nigh to God, and treat with him about terms of peace, and agree to them, and perform them; and which he has brought about by his blood, his sufferings and death; and which is made on honourable terms, by a full satisfaction to the law and justice of God; and so is a lasting one, and attended with a train of blessings: moreover, Christ is the donor of peace, of external peace in his churches, and of internal peace of conscience, and of eternal peace in heaven: this is one of the names of the Messiah with the Jews {b};
"says R. Jose the Galilean, even the name of the Messiah is called Mwlv, "peace"; as it is said, Isa 9:6 "the everlasting Father, the Prince of peace";''
see Mic 5:5 where it is said, "and this man shall be the peace"; which the Jewish {c} writers understand of the Messiah:
who hath made both one; Jews and Gentiles, one people, one body, one church; he united them together, and caused them to agree in one, and made them to be of one mind and judgment by the above methods; as well as he gathered them together in one, in one head, himself, who represented them all:
and hath broken down the middle wall of partition between us; the ceremonial law, which was made up of many hard and intolerable commands, and distinguished, and divided, and kept up a division between Jews and Gentiles: so the Jews call the law a wall, "if she be a wall", So 8:9 hrwt wz, "this is the law", say they {d}: and hence we read of hrwth tmwx, "the wall of the law" {e}; and sometimes the phrase, a "partition wall", is used for a division or disagreement; so R. Benjamin says {f}, that between the Karaites and Rabbanites, who were the disciples of the wise men, there was huyxm, "a middle wall of partition"; a great difference and distance; and such there was between the Jew and Gentile, by reason of the ceremonial law; but Christ removed it, and made up the difference: the allusion seems to be to the wall which divided the court of Israel from the court of the Gentiles, in the temple, and which kept them at a distance in worship.
{b} Perek Shalom, fol. 20. 1. Baal Hatturim in Numb. xxv. 12. {c} Vid. Kimchi in loc. {d} T. Bab. Pesachim, fol. 87. 1. {e} Caphtor, fol. 95. 1. & 101. 1. {f} Itinerar. p. 28.
Ephesians 2:15
Ver. 15. Having abolished in his flesh the enmity,.... The ceremonial law, as appears by what follows,
even the law of commandments contained in ordinances; which consisted of many precepts, and carnal ordinances; and is so called because it was an indication of God's hatred of sin, by requiring sacrifice for it; and because it was an occasion of stirring up the enmity of the natural man, it being a burden and a weariness to the flesh, by reason of its many and troublesome rites; and because it was the cause of enmity between Jew and Gentile: the Jews say {g}, that Sinai, the mount on which the law was given, signifies "hatred"; and that it is so called because from it descended hanv, "hatred" or "enmity" to the nations of the world: now this Christ abolished, "in his flesh", or by it; not by his incarnation, but by the sacrifice of his flesh, or human nature, and that as in union with his divine nature; but not until he had fulfilled it in himself, which was one end of his coming into the world; and then he abolished it, so as that it ought not to be, and so as that it is not, and of no use and service; and that because it was faulty and deficient, weak and unprofitable, as well as intolerable; and because there was a change in the priesthood; and because it was contrary to a spirit of liberty, the great blessing of the Gospel; and that there might be a reconciliation and a coalition between Jew and Gentile, as follows:
for to make in himself of twain one new man, so making peace; which explains what is meant before by making both one; and expresses the strictness of the union between Jew and Gentile, they became as one man; and points at the manner in which they became so strictly united; and that is by being made new men, or new creatures, by having a work of grace upon their souls, and so baptized into one body, and made to drink of one and the same Spirit; the foundation of which union is in himself; for Jew and Gentile, male and female, bond and free, are all one in Christ Jesus; he is the cornerstone in which they all meet, and the head to which the whole body is joined.
{g} T. Bab. Sabbat, fol. 89. 1. Shemot Rabba, sect. 2. fol. 92. 4.
Ephesians 2:16
Ver. 16. And that he might reconcile both unto God,.... This is another end of the abrogation of the ceremonial law: the Jews had run up a long score against the ceremonial law, as well as against the moral law; and Christ by fulfilling it for them, and thereby abrogating it, reconciled them; and the Gentiles could not be reconciled together with them, without the abrogation of it: and this reconciliation of them is made to God, who was the person offended; and who yet first set on foot a reconciliation, in which his glory is greatly concerned; and reconciliation with others depends upon reconciliation with him: and this is made
in one body by the cross; by which "body" is meant, the human body of Christ, which the Father prepared for him, and he assumed, and that in order to make reconciliation for his people; and is said to be "one" body, because it was in one and the same body, which he reconciled both Jews and Gentiles unto God, and in or by one sacrifice of that body; reconciliation being so effectually made by it that there is no need of a reiteration: or the sense is, he reconciled them into "one body"; into one mystical body, the church, of which he is head; and this he did "by the cross", that is, by his blood shed on the cross, or by his suffering the death of the cross; which shows that reconciliation is made in a way of satisfaction to the law and justice of God, by Christ's bearing the penalty of the law, and suffering the strokes of justice on the cross; and expresses the efficacy of his blood and sacrifice, and the greatness of his condescension and love:
having slain the enmity thereby; the ceremonial law, as before; and the slaying it is the same with abolishing it; unless the enmity between God and man is meant, which was slain by removing the cause of it, sin; and which laid a foundation for the slaying of it in the hearts of his people in regeneration, when sin is made odious to them, and they are reconciled to God's way of salvation; hence being slain in both senses, peace with God can never be broken.
Ephesians 2:17
Ver. 17. And came and preached peace to you which were afar off,.... Which is to be understood not of Christ's coming in the flesh; for when he came in the flesh, he came only to the Jews that were nigh, and preached the Gospel in his own personal ministry to them, and not to the Gentiles, who are the persons afar off; Eph 2:12 but of his coming by his Spirit in the ministry of his apostles, to whom he gave a commission after he had made peace and reconciliation by the blood of his cross, to go into all the world and preach the Gospel to the Gentiles in the furthest parts of the earth; and on whom he bestowed gifts, qualifying them for such service, and succeeded them in it by his power and grace: and the subject of their ministry was peace, Christ who is our peace, and peace made by his blood, and the Gospel of peace, which declares both these; and it is the means of making persons of peaceable dispositions; its doctrines and promises, when powerfully applied, give peace to distressed minds, and quiet to doubting saints; and it shows the way to eternal peace:
and to them that were nigh; to the Jews, to whom the Gospel of peace was preached in the first place, not only by Christ and his apostles, before his death; but by his apostles after his resurrection, and after the commission was given to preach it to the Gentiles; though they are mentioned last, because the apostle was speaking to Gentiles; and this also verifies what Christ says, the first shall be last, and the last first: the Alexandrian copy, some others, and the Vulgate Latin and Ethiopic versions, read "peace", in this clause, as in the former; the apostle seems to have respect to Isa 57:19 a like description and distinction of Jews and Gentiles may be observed in the writings of the Jews {h}; so they say,
"the Israelites are near unto the holy King, and the rest of the nations are far from him.''
{h} Zohar in Numb. fol. 89. 3.
Ephesians 2:18
Ver. 18. For through him we both have an access, That is, both Jews and Gentiles; the Arabic version reads, "we both factions": being made one, and reconciled unto God, and having the Gospel of peace preached to both, they have through Christ freedom of access and boldness in it:
by one Spirit unto the Father: they may come to God as the Father of spirits, and of mercies, who has made their souls or spirits, and bestowed his mercies on them in great abundance; and as the Father of Christ, and as their God and Father in Christ: and the rather they should consider him in this relation to them, in order to command in them a reverence and fear of him; to secure a freedom and liberty in their approach to him; and to encourage an holy boldness, and a fiducial confidence in him; and to teach them submission to his will: and their access to him is "through" Christ, who has made peace for them, and atonement for their sins; who has satisfied law and justice, and brought in an everlasting righteousness for them; so that there is nothing lies in their way to hinder them; and besides, he takes them as it were by the hand, and leads them into the presence of his Father, and presents their petitions for them, on whose account they have both audience and acceptance with God: and this access is also "by one Spirit"; the "Holy Spirit", as the Ethiopic version reads; and who is necessary in access to God, as a spirit of adoption, to enable and encourage souls to go to God as a father; and as a spirit of supplication, to teach both how to pray, and for what, as they should; and as a free spirit to give them liberty to speak their minds freely, and pour out their souls to God; and as a spirit of faith to engage them to pray in faith, and with holy boldness, confidence, and importunity; and he is said to be "one", both with respect to the persons to and by whom access is had, the Father and Christ, for he is the one and the same Spirit of the Father and of the Son; and with respect to the persons who have this access, Jews and Gentiles, who as they make up one body, are actuated and directed by, and drink into one and the same Spirit: hence this access to God is of a spiritual kind; it is a drawing nigh to God with the heart, and a worshipping him in spirit; and is by faith, and may be with freedom, and should be, with reverence, and ought to be frequent; and is a peculiar privilege that belongs to the children of God; and who have great honour bestowed upon them, to have access to God at any time, as their Father, through Christ the Mediator, and under the influence, and by the direction and assistance of the Holy Spirit: this is a considerable proof of a trinity of persons in the Godhead, of their deity and distinct personality.
Ephesians 2:19
Ver. 19. Now therefore ye are no more strangers..... Alluding to the name yrkn, "a stranger", by which the Jews called the Gentiles; meaning that they were not now strangers to God, to the grace of God, the love of God, and communion with him, nor to the throne of his grace; nor to Christ, to his person, his work and office, to his righteousness, to his voice, and to believing in him; nor to the Holy Spirit, as an enlightener, a comforter, the spirit of adoption, and as a seal and earnest of future glory; nor to their own hearts, the corruption and deceitfulness of them; nor to the devices of Satan; nor to the covenant of grace, its blessings and promises:
and foreigners: in the commonwealth of Israel, in the church of God;
but fellow citizens with the saints: the city they belong to is either the church below, which is the city of God, of his building, and where he dwells, of which Christ is the foundation, which is strongly fortified with the walls and bulwarks of salvation, is delightfully situated by the river of divine love, and is endowed with various privileges; or heaven above, which is a city of God's preparing and building also, and where he has his residence, and which is the habitation of angels and saints; of this city in either sense saints are citizens; such who are saints by separation, who are set apart by the Father's grace, and by imputation, or through Christ's being made sanctification to them, and by the regenerating grace of the blessed Spirit; and these, as they have a right to a name and a place in the church on earth, have also their citizenship in heaven; and which they have not by birth, nor by purchase, but by the free grace of God, which gives them both a right and a meetness; and believing Gentiles are upon equal foot of grace and privilege with believing Jews:
and of the household of God: and which is sometimes called the household of faith, the church of God consisting of believers, the family in heaven and in earth named of Christ; in which family or household God is the Father, Christ is the firstborn, ministers are stewards; and here are saints of various growth and size, some fathers, some young men, some children: and to this family all believers belong, whether Gentiles or Jews; and which they come into, not by birth, nor by merit, but by adopting grace; and happy are they that belong to this city and house! they are freed from all servitude and bondage; they can never be arrested, or come into condemnation; they have liberty of access to God, and share in the fulness of grace in Christ; they are well taken care of; they are richly clothed, and have plenty of provisions; and will never be turned out, and are heirs of a never fading inheritance.
Ephesians 2:20
Ver. 20. And are built upon the foundation of the apostles and prophets,.... The prophets of the Old Testament, and the apostles of the New, who agree in laying ministerially the one and only foundation, Jesus Christ; for not the persons of the apostles and prophets, nor their doctrines merely, are here meant; but Christ who is contained in them, and who is the foundation on which the church, and all true believers are built: he is the foundation of the covenant of grace, of all the blessings and promises of it, of faith and hope, of peace, joy, and comfort, of salvation and eternal happiness; on this foundation the saints are built by Father, Son, and Spirit, as the efficient causes, and by the ministers of the Gospel as instruments: these lie in the same common quarry with the rest of mankind, and are singled out from thence by efficacious grace; they are broken and hewn by the word and ministers of it, as means; and are ministerially laid on Christ the foundation, and are built up thereon in faith and holiness; yea, private Christians are useful this way to build up one another:
Jesus Christ himself being the chief corner stone; which cements and knits together angels and men, Jews and Gentiles, Old and New Testament saints, saints above, and saints below, saints on earth, in all ages and places, and of every denomination; and which is the beauty and glory, as well as the strength of the building, which keeps all together; and Christ is the chief, the headstone of the corner, and who is superior to angels and men. This phrase is used by the Jews to denote excellency in a person; so a wise scholar is called hnyp Nba, "a cornerstone"; {i} see Ps 118:22. It may be rendered, "the chief cornering-stone"; it being such an one that is a foundation stone, as well as a cornerstone; and reached unto, and lay at the bottom of, and supported the four corners of the building; for the foundation and corner stone in this spiritual building, is one and the same stone, Christ: it is said of the temple of Latona, at Buto, in Egypt, that it was made, ex enov
liyou, "of one stone", as Herodotus {k} an eyewitness of it, attests.
{i} Abot R. Nathan, c. 28. {k} Euterpe, c. 155.
Ephesians 2:21
Ver. 21. In whom all the building fitly framed together,.... This building is to be understood of all the saints, and people of God; of the whole universal church, which is God's building; and is a building of a spiritual nature, and will abide for ever: and this is fitly framed together; it consists of various parts, as a building does; some saints are comparable to beams, some to rafters, others to pillars, &c. and these are joined and united to one another, and are set in an exact symmetry and proportion, and in a proper subserviency to each other; and so as to make for the good, the strength, and beauty of the whole. And it all centres in Christ; he has a great concern in this building; he is the master builder, and the foundation and cornerstone; and it being knit together in him,
groweth unto an holy temple in the Lord: it grows by an accession of new stones, or of souls called by grace, and added to it; for this building is not yet openly and visibly completed, as it will be; in order to which the ministry of the word, and administration of ordinances are continued; and this will be in the latter day, when the number of God's elect, among Jews and Gentiles, shall be gathered in: and this growth may be understood also of an increase of those, who are openly laid in the building; of their spiritual growth into their head, Christ; and of an, increase of grace in them; which the word and ordinances are means of, under a divine blessing: and this building grows unto an "holy temple", the Gospel church state, called a "temple", in allusion to the temple at Jerusalem; whose materials were stones made ready and hewn, before they were brought thither; and whose magnificence, beauty, and glory, were very great; and it was the place of public worship, and of the divine abode, and was a very significant emblem of the church of God; see 2Co 6:16, which is an "holy" one, set apart for holy uses, and internally sanctified by the Spirit of God; and which is discovered by external holiness of life, and conversation in the members of it: and this is said to be "in the Lord"; which phrase may refer to the word "groweth", and denotes that growth and increase, both of persons and grace, the church has in, and from the Lord Jesus Christ; or to the word "holy", and intimates, that the holiness of the church, and every member of it, is also in and from the Lord; or to the word "temple", which is built for him to dwell in.
Ephesians 2:22
Ver. 22. In whom you also are builded together,.... As the church universal, so every particular church is a building that is compact together, in and upon Christ, as the church at Ephesus was: God is the builder of it; Christ is the foundation; true believers are the proper materials; the door, or entrance into it, is Christ, and faith in him; the ministers of the Gospel are pillars in it; the ordinances are its windows; its furniture is of various sorts, there are vessels of small, and of great quantity; and its provisions are large and entertaining. A church is a building compact together; it consists of many parts; and these are joined together, by agreement, and are knit and cemented in love; and being thus joined together, they are designed for social worship, and their great concern should be to edify one another. The phrase, "in whom", may either refer to the holy temple before spoken of, the church universal, of which a particular church is a part; or to Christ, who is the master builder, by whom they are built together, and the foundation on whom they are built, and the cornerstone in whom they meet and are united. And the end of their being thus built together is, for an habitation of God through the Spirit; which may be understood of God the Father, since he is distinguished from Christ, in whom, and from the Holy Spirit, through whom, they are built for this purpose, though not to the exclusion of either of them; for a particular church is an habitation of Father, Son, and Spirit: and it being the habitation of God, shows his great grace and condescension, and the great value and regard he has for it; and this makes it a desirable, delightful, and pleasant habitation to the saints; and hence it is a safe and a quiet one, and they are happy that dwell in it; and hither should souls come for the enjoyment of the divine presence: and whereas it is said to be such through the Spirit; hence it appears, that the Spirit is concerned with the other two persons in the building of it; and that hereby it becomes a spiritual house; and is, through his grace, a fit habitation for the holy God to dwell in; and that God dwells in his churches by his Spirit.
John Gill's Exposition of the Entire Bible.
Ephesians 3:1
INTRODUCTION TO EPHESIANS 3
In this chapter the apostle hints at his state and condition as a prisoner, and at the afflictions he endured for the sake of the Gospel; and whereas he knew these would be objected to his ministry, and be discouraging to the saints, he chiefly insists on these two things; namely, to assert his office of apostleship, and observe the knowledge of divine mysteries, and gifts of grace bestowed on him, which he does with all modesty and humility; and also to exhort the saints to constancy and perseverance, notwithstanding his tribulations; for which purpose he puts up several petitions for them; and the whole is concluded with a doxology, or an ascription of glory to God. In Eph 3:1, he declares himself a prisoner of Christ, for the sake of the Ephesians; and which was no objection to his being an ambassador of Christ, and an apostle of his, seeing he had a commission from him to dispense the word of his grace, Eph 3:2, of which, his knowledge in the mystery of Christ, he had by revelation, was an evident proof, Eph 3:3, which might easily be understood by what he had written in the former part of his epistle, Eph 3:4, and was such as had not been given to the saints in former times, as it was to him, and others, now, Eph 3:5, particularly the knowledge of the mystery of the calling of the Gentiles by the Gospel, Eph 3:6, of which Gospel to the Gentiles he was made a minister, through the gift of grace, and the energy of divine power, Eph 3:7, of which high honour he was unworthy, being, in his own esteem, the meanest of all the people of God; and the grace and favour was the greater, inasmuch as it was the unsearchable riches of Christ he was sent to publish, and that among the Gentiles, Eph 3:8, and to give men light into a mysterious affair, which from eternity had been hid, and kept a secret in the heart of God, the Creator of all things, Eph 3:9, but was now committed to him with this view, not only to be made known to the church, but by that to the heavenly principalities and powers, even that wise scheme of things which displays the manifold wisdom of God, and was formed according to an eternal purpose in Christ, Eph 3:10, through whom a way of access is opened to God, with boldness, faith, and confidence, as the Gospel declares, Eph 3:12. Wherefore, though he endured much tribulation for the sake of preaching this Gospel, this should not at all sink their spirits, or move them away from the hope of it; but they should rather glory that they had such a faithful preacher and defender of it, Eph 3:13. And as he desired their perseverance, so he prays for it, and for several things in order to it; the posture in which he prayed was by bowing the knee; the person to whom he prayed is described by his relation to Christ, as his Father, of whom, or of Christ, the whole family of God in heaven and earth are named, Eph 3:14. The petitions made by him are for internal strength from the Spirit of God, that so they might be enabled to persevere, Eph 3:16, and also, that Christ might continue to dwell in their hearts by faith, which would keep them from falling; and likewise, that they might have a lively sense, and a full persuasion of their interest in the love of God; even so as to comprehend with others its breadth, length, depth, and height, which would engage them to press forward, and to hold on, and out, and not faint at tribulations, Eph 3:17, And particularly he prays; that they might know more of the love of Christ, which is not fully to be known, and which would constrain them to follow him, and cleave to him with full purpose of heart; and that they might have a full supply of all grace to support, influence, and assist them, Eph 3:19, and for his own, and their encouragement, with respect to having the petitions made, the apostle ascribes glory to God by Christ, as it should be done in the church throughout all ages of time, under this consideration, as being able to do for his people abundantly more than they are able to ask of him, or can think of asking of him, or receiving from him, Eph 3:20.
Ver. 1. For this cause I Paul, the prisoner of Jesus Christ,.... Not actively, whom Christ had apprehended by his grace, and made a prisoner of hope; but passively, who was made a prisoner for Christ, on account of preaching Christ, and his Gospel: he was not a prisoner for any capital crime, as theft, murder, &c. and therefore be was not ashamed of his bonds, but rather glories in them; and a prison has often been the portion of the best of men in this world: from hence we learn, that this epistle was written when the apostle was a prisoner at Rome; and the consideration of this his condition serves much to confirm the truths he had before delivered, seeing they were such as he could, and did suffer for; and which must engage the attention of the Ephesians to them, and especially since his sufferings were on their account:
for you Gentiles: because he preached the Gospel to the Gentiles, which the Jews forbid, that they might not be saved; and because he taught them, that circumcision and the rest of the ceremonies of the law were not binding upon them; which gave great offence to the Jews, who were the means of bringing of him into these circumstances, and particularly the Asiatic Jews, the Jews of Ephesus; who having seen and heard him there, knew him again when in the temple at Jerusalem, and raised a mob upon him, having bore a grudge against him for his ministry at Ephesus, by which means he became a prisoner; so that he might truly say, he was a prisoner for the sake of them; see Ac 21:27. One of Stevens's copies adds, "am an ambassador", as in Eph 6:20 and another of them, "glory", or "rejoice"; see Php 2:16.
Ephesians 3:2
Ver. 2. If ye have heard of the dispensation of the grace of God,.... Not the free love and favour of God in his heart towards his people; nor internal grace wrought in the heart of the apostle; but either the gift of grace, as in Eph 3:7 qualifying him for the work of the ministry; and so the Ethiopic version renders it, "if ye have heard the gift of the grace of God"; or rather the doctrine of grace, the Gospel, the subject matter of which is the grace of God; it is a declaration of the free grace of God in the salvation of men; and it is the means of conveying the grace of God into their hearts. Now the apostle had a dispensation to preach this Gospel committed to him; he acted by authority, and as a steward of the mysteries of God; and which he faithfully dispensed to the family of Christ, who appointed him to this service: this the Ephesians had heard of, from the relations of the apostle, and others, and knew it themselves, having often heard him preach, for he was with them for the space of three years; wherefore this is not said as if he questioned, whether they had heard or not, but as taking it for granted that they had: "if", or "seeing ye have heard", &c.
which is given me to you-ward; it was not for his own private use, that the Gospel was committed to him, or gifts were given him to qualify him for the dispensation of it, but for the sake of others, especially the Gentiles, and particularly the Ephesians.
Ephesians 3:3
Ver. 3. How that by revelation he made known unto me the mystery,.... Or "is made known unto me": so the Alexandrian copy, and some others, and the Vulgate Latin version. The Gospel, which is sometimes called a mystery, the mystery of the Gospel, the mystery of godliness, and the mystery of faith: the several doctrines of the Gospel are the mysteries of the kingdom of heaven; such as a trinity of persons in the Godhead, the union of the two natures in Christ, the saints' union to Christ, and communion with him, the resurrection of the dead, and the change of living saints, and the whole doctrine of salvation by Christ, of justification by his righteousness, pardon by his blood, and atonement by his sacrifice; and this was made known to the apostle, not in a mere notional and speculative way, but in a spiritual and saving manner; not by men, for he was not taught by men, nor did he receive it from them, but had it by the revelation of Jesus Christ, and by the spirit of wisdom and revelation in the knowledge of him:
as I wrote afore in few words: in the two first chapters of this epistle, which are a compendium of the mystery of the Gospel, in its several parts; as predestination, election, redemption, regeneration, and salvation by free grace.
Ephesians 3:4
Ver. 4. Whereby when ye read,.... The above chapters, and seriously consider what is contained in them:
ye may understand my knowledge in the mystery of Christ of his person, office, and grace; and which knowledge was very large indeed.
Ephesians 3:5
Ver. 5. Which in other ages was not made known unto, the sons of men,.... That is, which mystery of Christ, and of the Gospel, was not made known to men in general, nor so clearly as under the Gospel dispensation. Some hints were given of it to Adam, immediately after his fall; and the Gospel was before preached to Abraham, Moses, and David, and others knew something of it; and it was still more fully dispensed in the times of the prophet Isaiah, and other following prophets: but then the knowledge of it was not so extensive, nor so clear as now; it lay hid in types and shadows, in obscure prophecies and short hints. Moreover, this may have respect particularly to the calling of the Gentiles, as appears from the following words; this was, in some measure, made known, as that in Christ all the nations of the earth should be blessed; that when Shiloh came, to him should the gathering of the people be; that the Messiah should be an ensign of the people, and to him should the Gentiles seek; that he should be the covenant of the people, and a leader and a commander of them; and that there should be great flockings to him; but then this was not known to many, and the time, mode, and circumstances of it were but little understood, and comparatively speaking, it was not known: however, it was not so known,
as it is now revealed unto his holy apostles and prophets by the spirit. The apostles and prophets were the superior officers in the Gospel dispensation; the former design the twelve apostles of Christ, and the latter such who had the gift of interpreting the prophecies of the Old Testament, and of foretelling things to come, having received gifts from Christ to fit them for such offices, some apostles, some prophets; and to these a revelation was made of the mystery of the Gospel in general, and of the calling of the Gentiles in particular, by the Spirit, who searches the deep things of God, and reveals them, and leads into all truth; and who, by falling upon the Gentiles, as upon Cornelius and his family, and by the success which he gave to the Gospel in the Gentile world, made their calling clear and manifest. The Complutensian edition reads, "by the Holy Spirit"; and so the Arabic and Ethiopic versions.
Ephesians 3:6
Ver. 6. That the Gentiles should be fellowheirs,.... With the Jews, of all the blessings of grace, of lasting salvation, and of the eternal, incorruptible, and never fading inheritance in heaven; that they should be heirs of God, and joint heirs with Christ Jesus, and inherit all things: and heirs they are by being Christ's, and on account of their special adoption through him, and their justification by his righteousness; and which appears by their regeneration to a lively hope of the inheritance reserved for them in heaven:
and of the same body: coalesce in one and the same church state, with the believing Jews, under one and the same head, Christ Jesus, and participate of the same grace from him, being all baptized into one body, and made to drink of the same Spirit, and enjoy the same privileges and immunities.
And partakers of his promise in Christ by the Gospel; as of God, being their covenant God, which is the great promise of the covenant; or of the Spirit, his gifts and graces, called the promise of the Spirit; or of eternal life and happiness, as the gift of grace through Christ. Now all these promises, and all others, are in Christ, yea and amen, safe and secure; and it is through being in Christ that any come to partake of them; and that by the means of the Gospel, as these Gentiles were to do, and did: the Gospel is a declaration of what God has promised in covenant to his people; this was carried among the Gentiles, and was made effectual to their participation of the things contained in it.
Ephesians 3:7
Ver. 7. Whereof I was made a minister,.... That is, of the Gospel, not by men, but by God: and he is a true minister of the Gospel who is called of God to the work of the ministry, and is qualified by him with grace and gifts for it; and who faithfully discharges it according to the ability God has given; and such an one was the apostle:
according to the gift of the grace of God given unto me; not according to his natural capacity, his liberal education, or acquired learning; but according to a gift, a ministerial gift bestowed upon him, for such service: for this gift of grace does not design the grace of God wrought in his soul; nor the doctrines of grace, the subject of the Gospel ministry; nor the efficacious grace of God, which makes that successful and useful to the souls of men; but a gift of interpreting the Scriptures, and of explaining the truths of the Gospel to the edification of men; and which is a distinct thing from natural abilities, human learning, or internal grace; for there may be all these, and yet a man not fit to be a minister of the Gospel; what qualifies men for that is the above gift, which God, of his sovereign good will and pleasure, gives to some of the sons of men:
by the effectual working of his power; the power of God is seen in working grace in the hearts of men, thereby making them believers in Christ; and it is also displayed in the gifts of the Spirit bestowed on men, which is called a being endued with a power from on high; thereby making men, and not angels, and these oftentimes the meanest and weakest, ministers of Christ; and likewise in assisting them in their work, and in carrying them through it, and in making them successful in it, to the conversion of sinners, and the edification of saints.
Ephesians 3:8
Ver. 8. Unto me who am less than the least of all saints,.... This is an instance of the great humility of the apostle, and indeed the greatest saints are generally speaking, the most humble souls, as Abraham, Jacob, Moses, David, and others; these have the meanest thoughts of themselves, and the best of others; they rejoice in the grace of God manifested to others; they are willing to receive instruction, nay admonition, from the meanest believer; they have the least opinion of their own works, and are the greatest admirers of the grace of God; and do most contentedly submit to the sovereign will of God: the reasons of their great humility are, because they have the largest discoveries of the love and grace of God and Christ, which are of a soul humbling nature; they are the most sensible of their own sinfulness, vileness, and unworthiness, which keeps them low in their own sight; they are commonly the most afflicted with Satan's temptations, which are suffered to attend them, lest they should be exalted above measure; they are the most fruitful souls, and boughs laden with fruit hang lowest; and they are the most conformable to Christ, who is meek and lowly. The phrase seems to be Jewish: there was one R. Jose "the little", who was so called, it is said, because he was Mydyox Njq, "the least of saints" {l}: but the apostle uses a still more diminutive word, and calls himself less than the least of them; and adds,
is this grace given; that is, the gift of grace, as before, the ministerial gift:
that I should preach among the Gentiles the unsearchable riches of Christ; the riches of Christ, as God, lie in the perfections of his nature, in the works of his hands, in his empire and dominion over all, and in the revenues of glory, which result from thence; and these riches are underived and incommunicable, and are ineffable, yea inconceivable: his riches, as Mediator, lie in the persons of the elect, in the grace that is laid up in him for them, called the riches of grace, and in the inheritance he is possessed of for them, called the riches of glory; and these rich things are communicable, as well as solid, satisfying, and lasting; and they are unsearchable to the natural man, and cannot be fully investigated by believers themselves; they will be telling over to all eternity: and they will appear unsearchable, when it is considered what they have procured, and what blessings have been dispensed according to them; what a large family Christ has maintained by them, and how richly and fully he has provided for them, and to what honour and grandeur he raises them all. Now it was great grace to intrust the apostle with such a ministry, to put such treasure into an earthen vessel; it was great grace that qualified him for it; and it was great grace in particular to the Gentiles, that he should be appointed to publish these among them; and so the apostle esteemed it, and himself unworthy of such honour.
{l} T. Hieros. Bava Kama, fol. 3, 4. Misna Sota, c. 9. sect. 15. Juchasin, fol. 79. 2.
Ephesians 3:9
Ver. 9. And to make all men see what is the fellowship of the mystery,.... Or "the dispensation of the mystery" as the Complutensian, and several copies, and the Vulgate Latin and Syriac versions, read. The mystery is the Gospel; the fellowship of it is the communication of grace by it, a participation of the truths and doctrines of it, communion with Father, Son, and Spirit, which the Gospel calls and leads unto, and that equal concern and interest which both Jews and Gentiles have in the privileges of it. Now men are naturally in the dark about these things, and the ministry of the word is the means of enlightening them, and is indeed the grand design of it; and the ministers of the Gospel do instrumentally enlighten persons, though it is God only that does it efficiently; and for this, gifts of grace were bestowed upon the apostle, even for the enlightening of all men, not every individual person in the world, but some of all sorts, particularly Gentiles, as well as Jews. The word pantav, rendered "all men", is left out in the Alexandrian copy.
Which from the beginning of the world hath been hid in God; in the heart of God, in his counsel and covenant; which shows the original and source of the Gospel, and expresses the richness and valuableness of it, as well as its safety and secrecy: here it was hid in some measure from the elect angels, and from Old Testament saints, and altogether from natural men, and especially from the Gentiles, whose times of ignorance God winked at, or overlooked: and this was kept so from ages past, from the beginning of time, till now, and was laid up in the breast of God from all eternity; for it was ordained before the world for the glory, of his people. What the apostle says of the Gospel, the Jews say of the law, that it was hid and treasured up two thousand years before the world was created {m}; yea, they say {n}, that many ages before the creation of the world it was written and left, hb'qh lv wqyxb, "in the bosom of God": and he is here described, as he
who created all things by Jesus Christ; not as an instrument, but as a co-efficient cause: and this is to be understood, not of the new creation, but of the old, and of all things in it; for without Christ, was not anything made that is made. The phrase, "by Jesus Christ", is left out in the Alexandrian and Claromontane copies, and in the Vulgate Latin, Syriac, and Ethiopic versions.
{m} Zohar in Exod. fol. 20. 4. & in Numb. fol. 66. 3. Targ. Jon. & Jeras. in Gen. iii. 24. {n} Abot R. Nathan, c. 31. T. Bab. Sabbat, fol. 88. 2.
Ephesians 3:10
Ver. 10. To the intent that now unto the principalities and powers in heavenly places,.... By whom are meant, not civil magistrates, much less evil angels, but the good angels, the angels in heaven;
See Gill on "Eph 1:21".
might be known by the church the manifold wisdom of God; not the perfection of wisdom, nor Jesus Christ the wisdom of God, nor the holy Scriptures; but the Gospel, which is the pure produce of the wisdom of God; which is gloriously displayed in the several doctrines of it; as in election, in choosing men in Christ for the security of their persons, in founding it not upon their works, but his own grace, for the security of his purpose, and in pitching on such persons as he has, for the magnifying of his grace: and in redemption, which is seen in the person of the Redeemer, who is both God and man; and in the manner in which it is effected, being both for the glory of God's grace and mercy, and for the honour of his justice and holiness; and wherein Satan is mortified, sin is condemned, and the sinner saved: and in justification, whereby sinful men become just with God: God is just, and yet the justifier of him that believes; the ungodly is justified, and yet not justified in his ungodliness, but from it: and in the pardon of sin, in which iniquity is forgiven, and yet vengeance is taken on men's inventions; it is an act of mercy, and yet of justice; it is by price, and yet of free grace; and the like may be observed of all other doctrines of the Gospel. And it may be called "manifold", because of its various doctrines and promises and because of the various instances of wisdom in them, and the various persons to whom it is made known, and the various times in which it is displayed: and now under the Gospel this is more clearly known, or made known to the angels by the church of God, through the ministry of the word in it, on which angels attend, being desirous to look more diligently into the mysteries of it; and by the displays of the wisdom and grace of God unto his church and people.
Ephesians 3:11
Ver. 11. According to the eternal purpose,.... The whole of salvation, in which is displayed the great wisdom of God, is according to a purpose of his; the scheme of it is fixed in the council of peace; the thing itself is effected in pursuance of it; Christ, the Redeemer, was set forth in it; his incarnation, the time of his coming into the world, his sufferings and death, with all their circumstances, were decreed by God; and the persons for whom Christ became incarnate, suffered, and died, were appointed unto salvation by him; and the application of it to them is according to his purpose; the time when, the place where, and the means whereby souls are converted, are all settled in the decrees of God; the Gospel itself, the preaching of it by such and such persons, its use to make men see the mysteries of grace, and the fellowship of them, and to make known these things to the angels of heaven, are all according to a divine purpose: and this purpose is eternal, or was in the mind of God from all eternity; for no new will can arise in him; no purpose, resolution, or decree can be made by him in time, which was not in his breast from everlasting; and his purpose concerning the salvation of men must be eternal, since a council of peace was held, a covenant of peace was made, a promise of life was given, persons were fixed upon to be saved, a Saviour was appointed for them, and grace, and the blessings of it were put into his hands before the world began.
Which he purposed in Christ Jesus our Lord; the constitution of it was in him; God was in Christ contriving the scheme of salvation; eye was upon him, his thoughts centred in him, in him are all his promises, and blessings of grace designed and provided for his people; and the execution of this purpose is by him; though some refer this clause to the church in Eph 3:10 which he has made in Christ, or by Christ, has built upon him, and united to him; and others, to the manifold wisdom of God displayed in Christ, who is the wisdom of God, and in whom all the treasures of wisdom and knowledge are hid.
Ephesians 3:12
Ver. 12. In whom we have boldness and access,.... Into the holy of holies, to the throne of grace there, and to God the Father, as seated on it: Christ is the way of access; union to him gives right of access; through his mediation his people have audience of God, and acceptance with him, both of person and service: and this access is with boldness; which denotes liberty of coming, granted by God, and a liberty in their own souls to speak out their minds plainly and freely; and an holy courage and intrepidity of soul, being free from servile fear, or a spirit of bondage; which is owing to the heart being sprinkled from an evil conscience, to an act of faith, on the person, blood, and righteousness of Christ, and to a view of God, as a God of peace, grace and mercy: and this access may be had
with confidence by the faith of him; with confidence of interest in the everlasting love of God; of relation to him, as a covenant God and Father; of his power, faithfulness, and willingness to fulfil his promises; of his hearing and answering prayer; of the fulness of Christ, the prevalence of his mediation, and of the acceptance of persons and performances through him; and of the work of grace being carried on till the day of Christ; and of entrance at last into the heavenly glory: and this access is not local but spiritual; it is by faith, and so is peculiar to believers; and the confidence with which it may be had, arises from its being by the faith of Christ; not that faith which Christ himself had, and exercised as man, but that of which he is both the object and author; or that by which souls believe in him for acceptance, for righteousness, for pardon, for every supply of grace, and for eternal life and happiness.
Ephesians 3:13
Ver. 13. Wherefore I desire that ye faint not at my tribulations for you,.... The apostle was a man attended with many tribulations, and great afflictions, which he did not suffer as an evildoer, either from God or men; wherefore he was not ashamed of them, but gloried in them; yea, he took pleasure in them, having much of the presence of God in them; they did not come to him unawares, he always expected them, and was helped to look to the glory which should follow them, the view of which greatly supported him under them; and these tribulations were endured for the sake of the elect, for Christ's body's sake; the church, and among others, for the Ephesians, for the sake of preaching the Gospel among them, and for the confirmation of their faith in it; and yet they were a stumbling to them, they were ready to faint at them; but he desires they would not, since they were on account of the Gospel, which he had such a distinct knowledge of, and so clear a call to; and since they were for their sakes, and since he and they had such nearness of access to God by the faith of Christ, with so much boldness and confidence; and seeing also they turned to their account: which is your glory; meaning either that it was matter of glorying to them, and what they might boast of, that the apostle's afflictions were not for any crime that was found in him, but for preaching the Gospel to them, and that it was an honour to suffer in such a cause; or that their perseverance and constancy in the doctrines of the Gospel, notwithstanding the scandal of the cross, would be an honour to them.
Ephesians 3:14
Ver. 14. For this cause I bow my knees unto the Father,.... That is, pray unto him for the perseverance of the saints; for nothing is more desirable to the ministers of Christ than that; which is the pure gift of God, and is what he has promised, and therefore should be prayed to for it; for what God has designed and promised to his people, he will be sought to; and the apostle's view might be also to stir up these saints to pray for themselves: the gesture he used in prayer was bowing the knees; a man is not tied to any particular gesture or posture in prayer, the main thing is the heart; mere postures and gestures are insignificant things with God; though where the mind is affected, the body will be moved; and this gesture may be expressive of reverence, humility, and submission in prayer: the object he prayed unto is the Father; that is, as follows,
of our Lord Jesus; though these words are wanting in the Alexandrian copy, and Ethiopic version, yet are rightly retained in others; for God is the Father of Christ, not by creation, nor adoption, but by generation, being the only begotten of the Father; and as such he is rightly prayed to, since not only Christ prayed to him as such; but he is the Father of his people in and through Christ; and there is no other way of coming to him but by Christ; and all spiritual blessings come though Christ, and from God, as the Father of Christ.
Ephesians 3:15
Ver. 15. Of whom the whole family in heaven and earth is named. This may refer either to God, the Father of Christ; who is the Father of the whole family in heaven and in earth; not only the Father of Christ, but the Father of spirits, of angelic spirits, as well as of the souls of men; and the Father of all the saints by adopting grace, whether above or below; they are all the household of God: or else to Jesus Christ, who is the everlasting Father, the Son over his own house, and the firstborn among many brethren: and this family consists either of elect angels and elect men, who are both under one head, Christ, and are in one family, only with this difference, the one are servants, the other sons; or else only of elect men, of saints in heaven and in earth, who all make up but one family; and that part of it, which is on earth, consists of persons of various sizes and growth, as fathers, young men, and children, though they are all the children of God, and partake of the same privileges: and this family is named of Christ; they are called Christians from him, and he is the master and governor of them; they have their laws, directions, and instructions from him; and he is the great provider for them, and the support of them; they have their food and clothing from him, as well as are called by his name. Frequent mention is made in the Jewish writings {o} of the family of the holy angels, and of the family above, and the family below, to which here may be some reference.
{o} Targ. in Cant. i. 15. T. Bab. Beracot, fol. 17. 1. Zohar in Exod. fol. 105. 4. Raziel, fol. 42. 1. & 45. 2. Caphtor, fol. 58. 2. Shaare Orn, fol. 14. 3.
Ephesians 3:16
Ver. 16. That he would grant you according to the riches of his glory,.... Or according to, and out of that rich, plenteous, and glorious fulness of grace and strength in Christ Jesus.
To be strengthened with might by his Spirit in the inner man; this is the petition which the apostle puts up on his bended knees to the Father of Christ, that he would strengthen these saints, that so they might not faint at the tribulations which either he or they endured. Believers in Christ need fresh supplies of strength to enable them to exercise grace, to perform duties, to resist Satan and his temptations, to oppose their corruptions, and to bear the cross, and undergo afflictions cheerfully, and to hold on and out to the end: this is a blessing that comes from God, and is a gift of his free grace; a "grant" from him who is the strength of the lives of his people, of their salvation, of their hearts, and of the work of grace in their hearts: the means whereby the saints are strengthened by God, is "his Spirit"; who strengthens them by leading them to the fulness of grace and strength in Christ, by shedding abroad the love of God in their hearts, by applying the promises of the Gospel to them, and by making the Gospel itself, and the ordinances of it, useful to them, causing them to go from strength to strength in them: the subject of this blessing is the "inner man", or the Spirit, or soul of man, which is the seat of grace; and this shows that this was spiritual strength which is here desired, which may be where there is much bodily weakness, and for which there should be the greatest concern; and that this strength is not naturally there, it must be given, or put into it. This last phrase,
in the inner man, is joined to the beginning of the next verse in the Arabic, Syriac, and Ethiopic versions, "in the inner man Christ may dwell", &c.
Ephesians 3:17
Ver. 17. That Christ may dwell in your hearts by faith,.... This is another petition put up by the apostle for the Ephesians, which is for the inhabitation of Christ in them: the inhabitant Christ is he who dwells in the highest heavens, who dwells in the Father, and the Father in him, in whom all fulness dwells, the fulness of the Godhead, and the fulness of grace; so that those in whose hearts he dwells cannot want any good thing, must be in the greatest safety, and enjoy the greatest comfort and pleasure; and this inhabitation of Christ prayed for is not to be understood in such sense, as he dwells everywhere, being the omnipresent God; or as he dwells in the human nature; nor of his dwelling merely by his Spirit, but of a personal indwelling of his; and which is an instance of his special grace: he dwells in his people, as a king in his palace, to rule and protect them, and as a master in his family to provide for them, and as their life to quicken them; it is in consequence of their union to him, and is expressive of their communion with him, and is perpetual; where he once takes up his residence, he never totally and finally departs: the place where he dwells is not their heads, nor their tongues, but their hearts; and this is where no good thing dwells but himself and his grace; and where sin dwells, and where he is often slighted, opposed, and rebelled against: the means by which he dwells is faith; which is not the bond of union to Christ, nor the cause of his being and dwelling in the hearts of his people; but is the instrument or means by which they receive him, and retain him, and by which they have communion with him:
that ye being rooted and grounded in love; either in love to God, and one another; for faith and love go together; and love is sometimes weak, and needs establishing; and what serves to root and ground persons in it, are the discoveries of God's love, views of Christ's loveliness, the consideration of blessings received, and the communion they have with God, and Christ, and one another, and a larger insight into the doctrines of the Gospel: or rather in the love of God to them; which is the root and foundation of salvation; this is in itself immovable and immutable; but saints have not always the manifestations of it, and sometimes call it in question, and have need to be rooted and grounded in it; which is to have a lively sense of it, and to be persuaded of interest in it, and that nothing shall be able to separate from it.
Ephesians 3:18
Ver. 18. May be able to comprehend with all saints,.... This is the end of their being rooted and grounded in love, that they, together with the rest of the saints interested in it, might have a larger and more comprehensive view of
what is the breadth, and length, and depth, and height; not of God himself, who is incomprehensible by finite minds, and is not to be found out to perfection; see Job 11:7 but either of the great mystery of salvation, particularly the mystery of the calling of the Gentiles mentioned in the beginning of the chapter; or of the spiritual building, the church, the dimensions of which are given,
Re 21:15 or rather of the love of God, which in its length reaches from one eternity to another; in its breadth to all the elect, in all ages, places, and nations; and in its depth to saints in the lowest state of life; and in its height to bring them to an exalted state in glory.
Ephesians 3:19
Ver. 19. And to know the love of Christ, which passeth knowledge,.... The love of Christ to his own, to his church and people, is special and peculiar; free and Sovereign; as early as his Father's love, and is durable and unchangeable; the greatest love that ever was heard of; it is matchless and unparalleled; it is exceeding strong and affectionate, and is wonderful and surprising: the instances of it are, his engaging as a surety for them; his espousing both their persons and their cause; his assumption of their nature; his dying in their room and stead; his payment of their debts, atoning for their sins, and bringing in for them an everlasting righteousness; his going to prepare a place for them in heaven; his intercession for them there; his constant supply of all their wants, and the freedom and familiarity he uses them with. The saints have some knowledge of this love, some tastes of it; their knowledge is a feeling and experimental one, fiducial and appropriating, and what influences their faith, and love, and cheerful obedience, but it is but imperfect; though the knowledge they have of it is supereminent, it exceeds all other knowledge, yet this love passes knowledge; not only the knowledge of natural men, who know nothing of it, but the perfect knowledge of saints themselves, in the present life, and of angels also, who desire to look into it, and the mysteries of it; and especially it is so as to some instances of it, such as the incarnation of Christ, his becoming poor who was Lord of all, being made sin, and a curse, and suffering, the just for the unjust. Now the apostle prays, that these saints might know more of this love; that their knowledge, which was imperfect, might be progressive.
That ye might be filled with all the fulness of God; this is the last petition, and is to be understood, not of a full comprehension of the divine Being, nor of a communication of his divine perfections, nor of having in them the fulness of grace, which it has pleased God should dwell in Christ; but either of that fulness of good things, which they may receive from God in this life; as to be filled with a sense of the love and grace of God; with satisfying views of interest in the righteousness of Christ; with the Spirit, and the gifts and graces thereof; with full provisions of food for their souls; with spiritual peace, joy, and comfort; with knowledge of divine things, of God in Christ, of Christ, of the Gospel, and of the will of God; and with all the fruits or righteousness, or good works springing from grace; or else of that fulness which they shall receive hereafter, even complete holiness, perfection of knowledge, fulness of joy and peace, entire conformity to God and Christ, and everlasting communion with them.
Ephesians 3:20
Ver. 20. Now unto him that is able to do exceeding abundantly,.... This is the conclusion of the apostle's prayer, in which the power of God is celebrated, a perfection which is essential unto God, and is very large and extensive; it reaches to all things, to every thing that he wills, which is his actual or ordinative power; and to more things than he has willed, which is his absolute power; and to all things that have been, are, or shall be, and to things impossible with men; though there are some things which God cannot do, such as are contrary to his nature, inconsistent with his will, his decrees and purposes, which imply a contradiction, and are foreign to truth, which to do would be to deny himself: but then he can do
above all that we ask or think; he can do more than men ask for, as he did for Solomon: God knows what we want before we ask, and he has made provisions for his people before they ask for them; some of which things we never could, and others we never should have asked for, if he had not provided them; and without the Spirit of God we know not what to ask for, nor how to ask aright; this affords great encouragement to go to God, and ask such things of him as we want, and he has provided; and who also can do more than we can think, imagine, or conceive in our minds.
According to the power that worketh in us: either in believers in common, meaning the Spirit of God, who is the finger and power of God, who begins, and carries on, and will finish the work of grace in them, and which is an evidence of the exceeding greatness of the power of God; or in the apostles in particular, in fitting and furnishing them for their work, and succeeding them in it; which is another proof and demonstration of the abundant power of God, and shows what he can do if he pleases.
Ephesians 3:21
Ver. 21. Unto him be glory in the church by Christ Jesus,.... This is a doxology, or an ascription of glory to God, with which the apostle concludes his prayer; glory is to be given to God on account of his perfections, which are to be celebrated; and on account of the works of creation and Providence, which are to be commended and acquiesced in; and on account of temporal mercies, for which thanks should be given; and especially for spiritual mercies, and above all for Jesus Christ: the glory of salvation, from first to last, is to be ascribed to his free grace; and his worship is to be regarded and constantly attended on; faith is to be exercised on him, as a promising and covenant keeping God; and our lives and conversations are to be ordered aright according to his word; and we are cheerfully and patiently to suffer for his cause and interest, in all which instances he is glorified: and the place where this glory is to be given, is the "church"; for the church, and true believers, only know the blessings and mysteries of divine grace; and they only know how to glorify God aright; and besides, glory must be given to God by believers, not only separately and apart, but conjunctly and together, in a church state; because there the Lord appears glorious, grants his presence, and displays his mighty grace: and this is to be done by "Christ Jesus", or "in" him; and may refer either to the church, which is in Christ; or to him as the medium by whom praise and glory are to be given to God; for all blessings are in Christ, and come to us through him, and he is the only way of access to God; nor can our praises and thanksgivings be acceptable unto God, but through him: and this glory is to be given
throughout all ages, world without end, Amen; for the church will abide for ever, in which it is to be given; the blessings of grace will be for ever dispensing, for which it is to be given; and Jesus Christ, the Mediator, will continue for evermore, by whom it is given: to all which is added the word "Amen", signifying his wish, that so it might be, and his faith, that so it would be.
John Gill's Exposition of the Entire Bible.
Ephesians 4:1
INTRODUCTION TO EPHESIANS 4
The apostle having in the three former chapters treated of the doctrines of grace, and explained and established them, proceeds in the three following to exhort to the duties of religion; and in this advises to a becoming conversation in general, and to brotherly concord and unity in particular; and dehorts from several vices, and encourages to the contrary virtues. And inasmuch as these Ephesians were called with an holy calling, he entreats them, if they had any regard for him as a prisoner of Christ, that they would walk worthy of it, Eph 4:1, and directs to the manner in which they should act becoming it, with all humility, patience, forbearance, and love; seeking to preserve a spiritual harmony, unity, and peace, one among another, Eph 4:2, for the encouragement of which, he makes use of various arguments, taken from the unity of the body, of which they were members; from their being quickened and influenced by one and the same Spirit; from having the same hope of eternal happiness, to which they were called; from their having one Lord over them, who is Christ; from their having the same like precious faith in him; from their being baptized with the same baptism in him; and from their having one, and the same God and Father, Eph 4:4, and from all of them having gifts, though different, for mutual usefulness; which gifts are described by the author and donor of them, Christ, Eph 4:7, which is proved Eph 4:8, out of a passage in Ps 68:18, which is explained of the humiliation and exaltation of Christ, of his descent from heaven, and ascension thither; the end of which latter was to fill all things, or persons, with gifts, Eph 4:9, of which a particular enumeration is given, Eph 4:11, the design of which is, to fit men for the work of the ministry, and by them to convert sinners, and edify saints, Eph 4:12, which ministry is to be continued, until all the saints arrive to a perfection of spiritual knowledge, and make up one perfect man, or body of men in Christ, Eph 4:13, for the use and end of the Gospel ministry is not, that such who are converted by it should continue children, be in suspense about truth, and under the deceptions of men, Eph 4:14, but that through speaking the truth in love, they should grow up into Christ their head; from whom supplies of grace are communicated, for the increase and edification of every member of the body, Eph 4:15, and seeing these Ephesians to whom the apostle writes were separated in the effectual calling from the rest of the Gentiles, they ought not to walk as the others did; whose minds were vain, their understandings darkened, and their hearts blinded, hardened, and ignorant; and had no sense of things, but were given up to all manner of wickedness, Eph 4:17, whereas they had learned Christ, and through hearing had been taught the truth of the Gospel, as it was in him, Eph 4:20, wherefore it became them in their conversation, not to follow the dictates of corrupt nature, called the old man, that being full of lusts, corrupt, and deceitful, but to act becoming the renewing work of the Spirit upon their souls, and agreeably to the new principles of the grace of God created in them, in order to righteousness and holiness, Eph 4:22, and in particular it became them to avoid lying, and on the contrary to speak truth to one another; and that for this reason, because they were members of the same body, and of one another, Eph 4:25, and likewise to abstain from sinful anger, and not continue a wrathful disposition, Eph 4:26, nor was it advisable to yield to the suggestions, solicitations, and temptations of Satan, Eph 4:27, nor to commit theft, but on the other hand give themselves to manual labour at some commendable calling, that they might have for their own use, and others too, Eph 4:28, and it was also right to be careful not to suffer corrupt and unchaste words to come out of their mouths, but such as would be grateful and useful to others, Eph 4:29, and the rather this, and all the rest of the things mentioned, and likewise what follows, should be attended to; since by such evil lusts, words, and actions, the Holy Spirit of God is grieved, who should not, since he is the sealer of the saints unto the day of redemption, Eph 4:30. And the chapter is concluded with a dehortation from several vices of the mind and tongue, respecting wrath and revenge; and an exhortation to the contrary virtues, kindness, tenderness, and forgiveness; to which encouragement is given, by the example of God, who forgives for Christ's sake, Eph 4:31.
Ver. 1. I therefore, the prisoner of the Lord, beseech you,.... Or "in the Lord"; that is, for the Lord's sake; See Gill on "Eph 3:1". Some connect this phrase, "in the Lord", with the following word, "beseech": as if the sense was, that the apostle entreated the believing Ephesians, in the name of the Lord, and for his sake, to take heed to their walk and conversation, that it be as became the calling by grace, and to glory, with which they were called: and this exhortation he enforces from the consideration of the state and condition in which he was, a prisoner, not for any wickedness he had been guilty of, but for the Lord's sake, which seems to be the true sense of the word; and that, if they would not add afflictions to his bonds, as some professors by their walk did, he beseeches them, as an ambassador in bonds, that they would attend to what he was about to say; and the rather, since such doctrines of grace had been made known to them, which have a tendency to promote powerful godliness; and since they were made partakers of such privileges as laid them under the greatest obligation to duty, which were made mention of in the preceding chapters.
That ye walk worthy of the calling wherewith ye are called; by which is meant, not that private and peculiar state and condition of life, that the saints are called to, and in: but that calling, by the grace of God, which is common to them all; and is not a mere outward call by the ministry of the word, with which men may be called, and not be chosen, sanctified, and saved; but that which is internal, and is of special grace, and by the Spirit of God; by whom they are called out of darkness into light, out of bondage into liberty, out of the world, and from the company and conversation of the men of it, into the fellowship of Christ, and his people, to the participation of the grace of Christ here, and to his kingdom and glory hereafter; and which call is powerful, efficacious, yea, irresistible; and being once made is unchangeable, and without repentance, and is holy, high, and heavenly. Now to walk worthy of it, or suitable to it, is to walk as children of the light; to walk in the liberty wherewith Christ and his Spirit make them free; to walk by faith on Christ; and to walk in the ways of God, with Christ, the mark, in their view, and with the staff of promises in their hands; and to walk on constantly, to go forwards and hold out unto the end: for this walking, though it refers to a holy life and conversation, a series of good works, yet it does not suppose that these merit calling; rather the contrary, since these follow upon it; and that is used as an argument to excite unto them: but the phrase is expressive of a fitness, suitableness, and agreeableness of a walk and conversation to such rich grace, and so high an honour conferred on saints.
Ephesians 4:2
Ver. 2. With all lowliness and meekness,..... In the exercise of humility, which shows itself in believers, in entertaining and expressing the meanest thoughts of themselves, and the best of others; in not envying the gifts and graces of others, but rejoicing at them, and at every increase of them; in a willingness to receive instruction from the meanest saints; in submission to the will of God in all adverse dispensations of Providence; and in ascribing all they have, and are, to the grace of God: and so to behave, is to walk agreeably to their calling of God; and what the consideration of that may engage them to, when they serve the low estate and condition out of which they are called, in which they were before calling: and that in effectual calling they have nothing but what they have received; and that others are called with the same calling that they are: and to walk humbly before God and man, is to walk according to the will of God that calls; and it is walking as Christ walked, who is meek, and lowly; and is agreeable to the blessed Spirit, one of whose fruits is meekness; and is what is very ornamental to the saints, and is well pleasing in the sight of God.
With longsuffering; bearing much and long with the infirmities of each other; without being easily provoked to anger by any ill usage; and not immediately meditating and seeking revenge for every affront given, or injury done; and so to walk, is to walk worthy of the grace of calling, or agreeable to it, to God that calls by his grace, who is longsuffering both with wicked men, and with his own people.
Forbearing one another in love; overlooking the infirmities of one another, forgiving injuries done, sympathizing with, and assisting each other in distressed circumstances, the spring of all which should be love; by that saints should be moved, influenced, and engaged to such a conduct, and which should be so far attended to, as is consistent with love; for so to forbear one another, as to suffer sin to be on each other, without proper, gentle, and faithful rebukes for it, is not to act in love.
Ephesians 4:3
Ver. 3. Endeavouring to keep the unity of the Spirit,.... That is, a spiritual union: there is an union between God and his people, and between Christ and his members, and between saints and saints, and the bond of each union is love; and that it is which knits and cements them together; and it is the last of these which is here intended: the saints are united under one head, and are members of one and the same body, and should be of the same mind and judgment, and of one accord, heart, and affection: and this may be called "the unity of the Spirit"; because it is an union of spirits, of the spirits or souls of men; and that in spiritual affairs, in the spiritual exercises of religion; and it is effected by the Spirit of God, by whom they are baptized into one body. Now to endeavour or study to keep and preserve this, supposes that this union does already exist; that it is very valuable, as making much for the glory of God, the mutual comfort and delight of saints, and is worth taking some pains about; and that it is very difficult to secure, there being so many things which frequently arise, and break in upon it, through the devices of Satan, and the corruptions of men's hearts: but though it is difficult, and may sometimes seem to be impossible, yet it becomes the saints to be diligent in the use of means to keep it up, and continue it; and which they may be said to endeavour after, when they abide with one another, and do not forsake each other upon every occasion; when they perform all offices of love to one another, and stir up each other to the like: and the way and manner in which this is to be kept, is
in the bond of peace: the Arabic version reads, "by the bond of love and peace": by maintaining peace among themselves, and seeking those things which tend to, and make for peace, and spiritual edification; and which is called a bond, in allusion to the Greek word used, which comes from one that signifies to knit, join, and bind together, and because it is of a knitting and uniting nature. Now so to act is to walk worthy of calling grace, or agreeably to it: peace is what the saints are called unto in the effectual calling: and what is suitable to God, who is the God of peace; and to Christ, who is the Prince of peace; and to the Holy Spirit, whose fruit is peace; and to the Gospel, which is the Gospel of peace; and to the character which the saints bear, which is that of sons of peace.
Ephesians 4:4
Ver. 4. There is one body,.... The church; in what sense that is a body, and compared to one, See Gill on "Eph 1:23". It is called "one" with relation to Jews and Gentiles, who are of the same body, and are reconciled in one body by Christ, and are baptized into it by the Spirit; and with respect to saints above and saints below, who make up one general assembly; and with regard to separate societies; for though there are several particular congregations, yet there is but one church of the firstborn, whose names are written in heaven; and saints of different ages, places, states, and conditions, are all one in Christ Jesus, who is the one, and only head of this body: and this is an argument to excite the saints to unity of Spirit; since they are, as one natural body is, members one of another, and therefore should not bite and devour one another; they are one political body, one kingdom, over which Christ is sole King and lawgiver, and a kingdom divided against itself cannot stand; they are one economical body, one family, they are all brethren, and should not fall out by the way.
And one Spirit; the Holy Spirit of God, who animates, quickens, and actuates the body: there is but one Spirit, who convinces of sin, enlightens, regenerates, and makes alive; who incorporates into the body, the church; who comforts the saints; helps them in their access to God through Christ; makes known the things of Christ to them, is a spirit of adoption, and the seal and earnest of the heavenly glory; and the consideration of this should engage to unity, because a contrary conduct must be grieving to the Spirit of God, unsuitable to his genuine fruits, and very unlike the true spirit of a Christian: and by one spirit may be meant the spirit of themselves, who, as the first Christians were, should be of one heart, and of one soul, of the same mind, and having the same affections for one another; which sense is favoured by the Syriac and Arabic versions; the former rendering the words, "that ye may be one body and one spirit", making this to be the issue and effect of their endeavours after union and peace; and the latter reads them as an exhortation, "be ye one body and one spirit"; that is, be ye cordially and heartily united in your affections to one another:
even as ye are called in one hope of your calling; that is, the glory hoped for, and which is laid up in heaven, and will be enjoyed there, to which the saints are called in the effectual calling, is one and the same: there are no degrees in it; it will be equally possessed by them all; for they are all loved with the same love, chosen in the same head, and secured in the same covenant; they are bought with the same price of Christ's blood, and are justified by the same righteousness; they are all equally the sons of God, and so heirs of the same heavenly inheritance; and are all made kings and priests unto God, and there is but one kingdom, one crown, one inheritance for them all; and the holiness and beatific vision of the saints in heaven will be alike; and therefore they should be heartily affected to one another here on earth, who are to be partners together in glory to all eternity. So the Jews say {p}, that in the world of souls, all, small and great, stand before the Lord; and they have a standing alike; for in the affairs of the soul, it is fit that they should be all Mywv, "equal", as it is said Ex 30:15, "the rich shall not give more".
{p} Tzeror Hammor, fol. 154. 2.
Ephesians 4:5
Ver. 5. One Lord,.... The Lord Jesus Christ, who, by right of creation, is Lord of all; and by right of marriage, and redemption, is the one and only Lord of his church and people; he has betrothed them to himself, and is their husband, and so their Lord, whom they are to worship and obey; he has redeemed them, he has bought them with the price of his blood, and therefore they are not their own, but his, and should glorify him both with their bodies and souls, which are his; he is the head of his body the church, the King of saints, and Father and master of the family named of him, and therefore they ought to agree among themselves, and not be many masters, and usurp a domination over one another. The Ethiopic version reads, "one God", but that is expressed in the following verse.
One faith; there is but one grace of faith; there are indeed different sorts of faith; there is the faith of miracles, and an historical, temporary faith, but there is but one true grace of faith; and which, though it is in different subjects, and its degrees and acts are various, yet as to its nature, it is like precious faith in all; and has the same author and object, Jesus Christ, and springs from the same cause, the free grace of God, and has equally in all everlasting salvation connected with it, and consequent upon it: and there is but one doctrine of faith; the Gospel is so called, because it consists of things to be believed, is the means of implanting faith, it proposes the object to be believed in, and requires the exercise of it upon it, and should be mixed with faith whenever heard. Now this is but one, and is all of a piece, and consistent with itself, and so should the professors of it be, and love one another in the faith.
One baptism, there were divers baptisms under the law, but there is but one baptism under the Gospel; for John's and Christ's are the same: there are, besides, figurative or metaphorical ones, which are so in an improper sense, as the baptism of the Spirit, and the baptism of blood, or of sufferings; but there is but one baptism, literally and properly so called, which is water baptism; and which is to be administered in one and the same way, by immersion in water; and on one and the same subjects, believers in Christ; and in one and the same name, the name of the Father, the Son, and the Holy Ghost; and to be performed but once, when rightly administered.
Ephesians 4:6
Ver. 6. One God and Father of all,.... That there is but one God is the voice of nature and of revelation; and may be concluded from the perfections of deity, for there can be but one eternal, infinite, immense, omnipotent, all-sufficient, perfect, and independent Being; and from one first cause of all things, and the relations he stands in to his creatures: there is but one God, who is truly, and really, and properly God, in opposition to all nominal and figurative deities, and which are not gods by nature, and to the fictitious deities and idols of the nations; and there is but one God of Jews and Gentiles; nor is the unity of the Godhead inconsistent with a trinity of persons in it: and this one God is the Father of all; the Father of all mercies, and of all spirits, both angels and souls of men; and he is the Father of the Lord Jesus Christ, and of all the elect in him: and seeing that they have all one covenant God and Father, who has predestinated them to the adoption of children, and who has put them among the children, and adopted them into his family, and stand in the same relation to him, and enjoy the same privileges, they ought to love as brethren:
who is above all; which may denote the superior excellency of his nature, not above his Son and Spirit, who are of the same nature with him, but above angels and men; and the extensiveness of his government, over all creatures in general, and over his church and people in particular:
and through all; the Arabic version renders it, "taking care of all"; which may have respect to his providence, which is either universal, and reaches to all creatures his hands have made; or special, and concerns his own chosen people, who belong to his family, and to whom he stands in the relation of a covenant God and Father: or this clause may refer to the perfections of his nature, which appear through the whole of the salvation of all the chosen ones; as his wisdom, love, grace, mercy, justice, holiness, truth, and faithfulness:
and in you all; which is to be understood, not of his being in his creatures, by his powerful presence, which is everywhere supporting them; but of the gracious union there is between him and his people, and of his gracious inhabitation in them by his Spirit. The Vulgate Latin, Syriac, and Arabic versions, the Complutensian edition, and some copies, read, "in us all"; and the Alexandrian copy, and the Ethiopic version, read only, "in all".
Ephesians 4:7
Ver. 7. But unto everyone of us is given grace,.... Which may refer to the saints in common, and may be interpreted of justifying, pardoning, adopting, sanctifying, and persevering grace, bestowed upon them all, freely and liberally, not grudgingly, nor niggardly, and without motive and condition in them; or to the ministers of the Gospel, and so design gifts fitting for the ministry, which every one has, though differing one from another, and all of free grace:
according to the measure of the gift of Christ: either according to the gift of grace to Christ before the world began, and the measure of it, which he communicates to them in time, even grace for grace; or according to that measure of gifts which Christ received from men at his ascension: it may be observed that every member of Christ, and minister of his, receive more or less grace and gifts from him; and that what they receive is all of free grace, and in measure; and though they may have gifts differing one from another, yet all are useful; so that there is no room for pride, envy, and contempt, which would break in upon the unity of the Spirit; for what is said from Eph 4:3 contains so many arguments to stir up the saints to endeavour to preserve that.
Ephesians 4:8
Ver. 8. Wherefore he saith,.... God in the Scripture, Ps 68:18
when he ascended up on high; which is not to be understood of Moses's ascending up to the firmament at the giving of the law, as some Jewish writers {q} interpret it; for though Moses ascended to the top of Mount Sinai, yet it is never said that he went up to the firmament of heaven; nor of David's going up to the high fortresses of his enemies, as another of those writers {r} would have it; nor of God's ascent from Mount Sinai, when he gave the law, of which there is no mention in Scripture; but of the Messiah's ascension to heaven, which may very well be signified by this phrase, "on high"; see Ps 102:19, and which ascension is to be taken not in a figurative, but literal sense, and as real, local, and visible, as Christ's ascension to heaven was; being from Mount Olivet, attended by angels, in the sight of his apostles, after he had conversed with them from the time of his resurrection forty days; and which ascension of his was in order to fulfil the type of the high priest entering into the most holy place; and to make intercession for his people, and to send down the Spirit with his gifts and graces to them, and to make way and prepare mansions of glory for them, and receive the glory promised and due to him: in the Hebrew text it is, "thou hast ascended"; there the psalmist speaks to the Messiah, here the apostle speaks of him; though the Arabic and Ethiopic read there, "he ascended", as here:
he led captivity captive; which is expressive of Christ's conquests and triumph over sin, Satan, the world, death, and the grave; and indeed, every spiritual enemy of his and his people, especially the devil, who leads men captive at his will, and is therefore called captivity, and his principalities and powers, whom Christ has spoiled and triumphed over; the allusion is to the public triumphs of the Romans, in which captives were led in chains, and exposed to open view {s}:
and gave gifts unto men; meaning the gifts of the Holy Ghost, and particularly such as qualify men for the work of the ministry; these he received Mdab, "in man"; in human nature, in that nature in which he ascended to heaven; hleml ewdyh Mdab, "in the man that is known above" {t}, as say the Jews; and these he bestows on men, even rebellious ones, that the Lord God might dwell among them, and make them useful to others: wherefore the Jews have no reason to quarrel with the version of the apostle as they do {u}; who, instead of "received gifts for" men, renders it, "gave gifts to men"; since the Messiah received in order to give, and gives in consequence of his having received them; and so Jarchi interprets the words, Mttl, "to give them" to the children of men; and besides, as a learned man has observed {w}, one and the same Hebrew word signifies to give and to receive; to which may be added that their own Targum renders it
atbhy, "and hast given gifts to the children of men"; and in like manner the Syriac and Arabic versions of Ps 68:18 render the words; very likely the apostle might use the Syriac version, which is a very ancient one: it was customary at triumphs to give gifts to the soldiers {x}, to which there is an allusion here.
{q} Targum & Jarchi in Psal. lxviii 18. {r} Aben Ezra in loc. {s} Alex. ab Alex. Genial. Dier. l. 6. c. 6. {t} Zohar in Numb. fol. 61. 4. {u} R. Isaac. Chizzuk Emuna, par. 2. c. 91. {w} Pocock. not. Misc. p. 24. {x} Alex. ab. Alex. ib. ut supra. (Genial. Dier. l. 6. c. 6.)
Ephesians 4:9
Ver. 9. Now that he ascended,.... These words are a conclusion of Christ's descent from heaven, from his ascension thither; for had he not first descended from thence, it could not have been said of him that he ascended; for no man hath ascended to heaven but he that came down from heaven, Joh 3:13 and they are also an explanation of the sense of the psalmist in the above citation, which takes in his humiliation as well as his exaltation; which humiliation is signified by his descent into the earth:
what is it but that he also descended first into the lower parts of the earth? this the Papists understand of his decent into a place they call Limbus Patrum, which they make to be contiguous to hell; and where they say the patriarchs were detained till Christ's coming; and that he went thither to deliver them out of it; and that these are the captivity he led captive; all which is fictitious and fabulous: for certain it is, that the place where Abraham was with Lazarus in his bosom was not near to hell, but afar off, and that there was a great gulf between them, Lu 16:23 and the spirits or souls of the patriarchs returned to God that gave them, when separated from their bodies, as the souls of men do now, Ec 12:7 nor did Christ enter any such feigned place at his death, but went to paradise, where the penitent thief was that day with him; nor were the patriarchs, but the principalities and powers Christ spoiled, the captivity he led captive and triumphed over: some interpret this of Christ's descent into hell, which must be understood not locally, but of his enduring the wrath of God for sin, which was equivalent to the torments of hell, and of his being in the state of the dead; but it may rather design the whole of his humiliation, as his descent from heaven and incarnation in the virgin's womb, where his human nature was curiously wrought in the lowest parts of the earth; and his humbling himself and becoming obedient unto death, even the death of the cross, when he was made sin and a curse for his people, and bore all the punishment due to their transgressions; and his being in Hades, in the state of the dead, in the grave, in the heart of the earth, as Jonah in the whale's belly: reference seems to be had to Ps 139:15 where "the lower parts of the earth", is interpreted by the Targum on the place of amad aoyrk, "his mother's womb"; and so it is by Jarchi, Aben Ezra, Kimchi, and Ben Melec. The Alexandrian copy and the Ethiopic version leave out the word "first" in this clause.
Ephesians 4:10
Ver. 10. He that descended is the same also that ascended,.... It was the same divine Person, the Son of God, who assumed human nature, and suffered in it, which is meant by his descent, who in that nature ascended up to heaven: this proves that Christ existed before he took flesh of the virgin; and that though he has two natures, yet he is but one person; and disproves the Popish notion of the descent of Christ's soul into Limbus or hell, locally taken: and this ascension of his was,
up far above all heavens: the visible heavens, the airy and starry heavens; Christ ascended far above these, and went into the third heaven, the holiest of all; and this is expressive of the exaltation of Christ, who is made higher than the heavens; and the end of his ascension was,
that he might fill all things, or "fulfil all things"; that were types of him, or predicted concerning him; that as he had fulfilled many things already by his incarnation doctrine, miracles, obedience, sufferings, death, and resurrection from the dead; so he ascended on high that he might accomplish what was foretold concerning his ascension to heaven, and session at the right hand of God, and answer to the type of the high priest's entering once a year into the holiest of all: or that he might complete, perfect, and fill up all his offices; as the remainder of his priestly office, his intercession for his people; and more finally his prophetic office by the effusion of his Spirit; and more visibly his kingly office, by sending forth the rod of his strength out of Zion, and subduing the people under him: or that he might fill all places; as God he fills all places at once being infinite, immense, and omnipresent; as man, one after another; at his incarnation he dwelt with men on earth at his crucifixion he was lifted up between heaven and earth; at his death he descended into the lower parts of the earth, into hell, "Hades", or the grave; and at his resurrection stood upon the earth again, and had all power in heaven and in earth given him; and at his ascension he went through the airy and starry heavens, into the highest heaven; and so successively was in all places: or rather that he might fill all persons, all his elect, both Jews and Gentiles; and so the Arabic version renders it, "that he might fill all creatures"; as the Gentiles were called; particularly that he might fill each and everyone of his people with his grace and righteousness, with his Spirit, and the fruits of it, with spiritual knowledge and understanding, with food and gladness, with peace, joy and comfort; and all his churches with his gracious presence, and with officers and members, and all with gifts and graces suitable to their several stations and work.
Ephesians 4:11
Ver. 11. And he gave some apostles,.... That is, he gave them gifts by which they were qualified to be apostles; who were such as were immediately called by Christ, and had their doctrine from him, and their commission to preach it; and were peculiarly and infallibly guided by the Spirit of God, and had a power to work miracles for the confirmation of their doctrine; and had authority to go everywhere and preach the Gospel, and plant churches, and were not confined to anyone particular place or church; this was the first and chief office in the church, and of an extraordinary kind, and is now ceased; and though the apostles were before Christ's ascension, yet they had not received till then the fulness of the Spirit, and his extraordinary gifts to fit them for their office; nor did they enter upon the discharge of it in its large extent till that time; for they were not only to bear witness of Christ in Jerusalem, in Judea and Samaria, but in the uttermost parts of the earth:
and some prophets; by whom are meant, not private members of churches, who may all prophesy or teach in a private way; nor ordinary ministers of the word; but extraordinary ones, who had a peculiar gift of interpreting the Scriptures, the prophecies of the Old Testament, and of foretelling things to come; such were Agabus and others in the church of Antioch, Ac 11:27
and some evangelists; by whom are designed, not so much the writers of the Gospels, as Matthew, Mark, Luke and John, some of which were also apostles; as preachers of the Gospel, and who yet were distinct from the ordinary ministers of it; they were below the apostles, and yet above pastors and teachers; they were the companions of the apostles, and assistants to them, and subserved them in their work; such were Philip, Luke, Titus, Timothy, and others; these were not fixed and stated ministers in anyone place, as the following officers be, but were sent here and there as the apostles thought fit:
and some pastors and teachers, or doctors; these may be thought to differ, but not so much on account of the place where they perform their work, the one in the church, the other in the school; nor on account of the different subject of their ministry, the one attending to practical, the other to doctrinal points; but whereas the pastors are the shepherds of the flock, the overseers of it, and the same with the bishops and elders, and the teachers may be the gifted brethren in the church, assistants to the pastors, bare ministers of the word; so the difference lies here, that the one has the oversight, and care, and charge of the church, and the other not; the one can administer all ordinances, the other not; the one is fixed and tied to some certain church, the other not: though I rather think they intend one and the same office, and that the word "teachers" is only explanative of the figurative word "pastors" or shepherds; and the rather because if the apostle had designed distinct officers, he would have used the same form of speaking as before; and have expressed himself thus, "and some pastors, and some teachers"; whereas he does not make such a distribution here as there; though the Syriac version reads this clause distributively as the others; and among the Jews there were the singular men or wise men, and the disciples of the wise men, who were their companions and assistants; and it is asked {y},
"who is a singular man? and who is a disciple? a singular man is everyone that is fit to be appointed a pastor or governor of a congregation; and a disciple is one, that when he is questioned about any point in his doctrine, gives an answer:''
wherefore if these two, pastors and teachers, are different, it might be thought there is some reference to this distinction, and that pastors answer to the wise men, and teachers to their disciples or assistants; and so Kimchi in Jer 3:15 interprets the pastors there of lervyd Myonrp, "the pastors of Israel", which shall be with the King Messiah, as is said in Mic 5:5 and undoubtedly Gospel ministers are meant: from the whole it may be observed, that as there have been various officers and offices in the Gospel dispensation, various gifts have been bestowed; and these are the gifts of Christ, which he has received for men, and gives unto them; and hence it appears that the work of the ministry is not an human invention, but the appointment of Christ, for which he fits and qualifies, and therefore to be regarded; and that they only are the ministers of Christ, whom he makes ministers of the New Testament, and not whom men or themselves make and appoint.
{y} T. Bab. Taanith, fol. 10. 2.
Ephesians 4:12
Ver. 12. For the perfecting of the saints, &c,] The chosen ones, whom God has sanctified or set apart for himself in eternal election: the ministry of the word is designed for the completing the number of these in the effectual calling; and for the perfecting of the whole body of the church, by gathering in all that belong to it, and of every particular saint, who is regenerated and sanctified by the Spirit of God: for the best of saints are imperfect; for though there is a perfection in them, as that designs sincerity, in opposition to hypocrisy, and as it may be taken comparatively with respect to what others are, or they themselves were; and though there is a perfection of parts of the new man in them, yet not of degrees; and though there is a complete perfection in Christ, yet not in themselves, their sanctification is imperfect, as their faith, knowledge, love, &c. sin is in them, and committed by them, and they continually want supplies of grace; and the best of them are sensible of their imperfection, and own it: now the ministration of the word is a means of carrying on the work of grace in them unto perfection, or "for the restoring or joining in of the saints"; the elect of God were disjointed in Adam's fall, and scattered abroad, who were representatively gathered together in one head, even in Christ, in redemption; and the word is the means of the visible and open jointing of them into Christ, and into his churches, and also of restoring them after backslidings:
for the work of the ministry; gifts are given unto men by Christ to qualify them for it: the preaching of the Gospel is a work, and a laborious one, and what no man is sufficient for of himself; it requires faithfulness, and is a good work, and when well performed, those concerned in it are worthy of respect, esteem, and honour; and it is a ministering work, a service and not dominion:
for the edifying the body of Christ; not his natural body the Father prepared for him; nor his sacramental body in the supper; but his mystical body the church; and gifts are bestowed to fit them for the preaching of the Gospel, that hereby the church, which is compared to an edifice, might be built up; and that the several societies of Christians and particular believers might have spiritual edification, and walk in the fear of the Lord, and in the comforts of the Holy Ghost, and their numbers be increased, and their graces be in lively exercise.
Ephesians 4:13
Ver. 13. Till we all come in the unity of the faith,.... These words regard the continuance of the Gospel ministry in the church, until all the elect of God come in: or "to the unity of the faith"; by which is meant, not the union between the saints, the cement of which is love; nor that which is between Christ and his people, of which his love, and not their faith, is the bond; but the same with the "one faith", Eph 4:5 and designs either the doctrine of faith, which is uniform, and all of a piece; and the sense is, that the ministration of the Gospel will continue until the saints entirely unite in their sentiments about it, and both watchmen and churches see eye to eye: or else the grace of faith, which as to its nature, object, author, spring, and cause, is the same; and it usually comes by hearing; and all God's elect shall have it; and the work and office of the ministry will remain until they are all brought to believe in Christ;
and of the knowledge of the Son of God; which is but another phrase for faith in Christ, for faith is a spiritual knowledge of Christ; it is that grace by which a soul beholds his glory and fulness, approves of him, trusts in him, and appropriates him to itself; and such an approbatory, fiducial, appropriating, practical, and experimental knowledge of Christ, is here intended; and which is imperfect in those that have it, and is not yet in many who will have it; and inasmuch as the Gospel ministry is the means of it, this will be continued until every elect soul partakes of it, and arrives to a greater perfection in it: for it follows,
unto a perfect man; meaning either Christ, who is in every sense a perfect man; his human nature is the greater and more perfect tabernacle, and he is perfectly free from sin, and has been made perfect through sufferings in it; and coming to him may be understood either of coming to him now by faith, which the Gospel ministry is the means of, and encourages to; or of coming to him hereafter, for the saints will meet him, and be ever with him, and till that time the Gospel will be preached: or else the church, being a complete body with all its members, is designed; for when all the elect of God are gathered in and joined together, they will be as one man; or it may respect every individual believer, who though he is comparatively perfect, and with regard to parts, but not degrees, and as in Christ Jesus, yet is in himself imperfect in holiness and knowledge, though hereafter he will be perfect in both; when he comes
unto the measure of the stature of the fulness of Christ: not of Christ's natural body, but of his mystical body the church, which will be his fulness when all the elect are gathered in; and when they are filled with his gifts and graces, and are grown up to their proportion in it, they will be come to the measure and stature of it: or it may be understood of every particular believer, who has Christ formed in him; who when the work of grace is finished in him, will be a perfect man in Christ, and all this will be true of him; till which time, and during this imperfect state, the Gospel ministry will be maintained: the phrase is taken from the Jews, who among the forms and degrees of prophecy which the prophets arrived to, and had in them the vision of God and angels, make hmwq rwev, "the measure of the stature" {z}, a principal one; and is here used for the perfection of the heavenly state in the vision, and enjoyment of God and Christ.
{z} Maimon. in Misn. Sanhedrin, c. 11. sect. 1. Cosri, par. 4. sect. 3. p. 213. 2.
Ephesians 4:14
Ver. 14. That we henceforth be no more children,.... Meaning not children of men, for grace does not destroy natural relations; nor children of God, which is a privilege, and always continues; nor indeed children of disobedience, though the saints cease to be such upon conversion; but in such sense children, as they were when first converted, newborn babes, little children: there are some things in which they should be children still, namely, with respect to an ardent and flaming love to God and Christ, and to the saints; and with regard to their eager desire after the sincere milk of the word; and as to pride, malice, envy, evil speakings, guile and hypocrisy; in these things it becomes them to be children: but not in understanding; they should not always remain ignorant, imprudent, or be always fed with milk, and not able to digest meat; nor be unable to go unless led, and be tender and incapable of bearing hardships for Christ and his Gospel, and of defending it, and his cause and interest; but should play the man, and quit themselves as such and be strong, which the Gospel ministry is a means of, and encourages to:
tossed to and fro, and carried about with every wind of doctrine; false doctrine, which may be compared to wind for its lightness and emptiness, and for its swelling and puffing nature, and for the noise and bluster it makes, and for its rapidity and force, with which it sometimes comes and bears all before it, and for its infectiousness, which is the nature of some winds; and to be tossed to and fro, and carried about with it, is expressive of much ignorance and want of a discerning spirit, and implies hesitation, and doubts and scruples, and shows credulity, fickleness, and inconstancy: and which is brought on
by the sleight of men; either through the uncertain and changeable state of things in life; the mind of man is fickle, the life of man is uncertain, and all the affairs of human nature are subject to change, by reason of which men are easily imposed upon; or rather through the tricking arts of false teachers; the word here used is adopted by the Jews into their language, and with them aybwq signifies the game at dice {a}; and owjowybwq, is a gamester at that play, and is interpreted by them, one that steals souls {b}, and deceives and corrupts them; and may be filly applied to false teachers, who make use of such like artifices and juggling tricks, to deceive the hearts of the simple, as the others do to cheat men of their money: hence it follows,
and cunning craftiness, whereby they lie in wait to deceive; or "unto the deceitful methods or wiles of the devil", as the Alexandrian copy reads; which not only suggests that their principal end in view is to deceive, but their insidious, private, and secret way of deceiving, and their expertness in it, which they have from the devil; and now the ministration of the Gospel is the best and surest guard and antidote against such fluctuations and deceptions.
{a} T. Bab. Erubin, fol. 82. 1. Misna Roshhashana, c. 1. sect. 8. & Sanhedrin, c. 3. sect 3. {b} T. Bab. Cholin, fol. 91. 2. & Jarchi & Tosephot in ib. & Juchasin, fol. 88. 1.
Ephesians 4:15
Ver. 15. But speaking the truth in love,.... Either Christ himself, who is the truth, and is to be preached, and always spoken of with strong affection and love; or the Gospel, the word of truth, so called in opposition to that which is false and fictitious; and also to the law, which is shadowish; and on account of its author, the God of truth, and its subject matter, Christ, and the several doctrines of grace; and because the spirit of truth has dictated it, and does direct to it, and owns and blesses it: this, with respect to the ministers of the Gospel, should be spoken openly, honestly, and sincerely, and in love to the souls of men, and in a way consistent with love, in opposition to the secret, ensnaring, and pernicious ways of false teachers; and with respect to private Christians, as they are to receive it in love, so to speak of it to one another from a principle of love, and an affectionate concern for each other's welfare, to the end that they
may grow up into him in all things which is the head, even "Christ": the work of grace upon the soul is a gradual work, and an increase of this in the exercise of faith, hope, love, and spiritual knowledge, is a growth; and this is a growth in all things, in all grace, as in those mentioned, so in others, as humility, patience, self-denial, resignation of the will to the will of God, and especially the knowledge of Christ; for it is a growing into him, from whom souls receive all their grace and increase of it; for he is the head of influence to supply them, as well as the head of eminence to protect them; see Eph 1:22 and now the preaching of the Gospel, or the sincere speaking of the truth, is the instrumental means of such growth.
Ephesians 4:16
Ver. 16. From whom the whole body fitly joined gether,.... By which is meant, the church; see Eph 1:23 sometimes it designs all the elect of God in heaven and in earth, but here the church militant, which only can admit of an increase; this body is from Christ, as an head, and the phrase denotes the rise and origin of the church from Christ, her dependence upon him, and union to him, and of its members one to another; she has her being and form, from him, and all her blessings, as her life and light, righteousness and holiness, her grace and strength, her joy, peace, and comfort, her fruitfulness and final perseverance; and her dependence is upon him for subsistence, sustenance, protection and safety, and for grace and glory; and her union to him is very near, strict and close, and indissoluble; and the union between the several members is also very close, and both are very beautiful:
and compacted by that which every joint supplieth, according to the effectual working in the measure of every part. The Alexandrian copy reads, "of every member"; and so the Vulgate Latin, Syriac, and Arabic versions; the author of the union of the members of Christ's body to one another is the Spirit of God, by him they are baptized into one body; the cement or bond of this union is the grace of love wrought in their souls by him; and the means are the word and ordinances, and these convey a supply from Christ the head to every member, suitable to the part it bears in the body, according to the energy of the Spirit, who makes all effectual: and so
maketh increase of the body unto the edifying of itself in love; the increase of the body the church, is either in numbers, when persons are converted and added to it; or in the exercise of grace, under the influence of the Spirit, through the ministration of the word and ordinances; and both these tend to the edifying or building of it up; and nothing is of a more edifying nature to the church than love, which bears the infirmities of the weak, and seeks for, and follows after those things which make for peace and godly edification, 1Co 8:1.
Ephesians 4:17
Ver. 17. This I say therefore and testify in the Lord,.... These words may be considered either as an assertion, and so a testimonial of the different walk and conversation of the saints at Ephesus, from the rest of the Gentiles; or as an exhortation in the name of the Lord to such a walk, the apostle here returning to what he stirs them up to in Eph 4:1
that ye henceforth walk not as other Gentiles walk, in the vanity of their mind; every natural man walks in a vain show; the mind of man is vain, and whoever walk according to the dictates of it, must walk vainly: the phrase is expressive of the emptiness of the mind; it being naturally destitute of God, of the knowledge, fear, and grace of God; and of Jesus Christ, of the knowledge of him, faith in him, and love to him; and of the Spirit and his graces; and it also points at the instability and changeableness of the human mind, in which sense man at his best estate was altogether vanity; as also the folly, falsehood, and wickedness of it in his fallen state: and the mind discovers its vanity in its thoughts and imaginations, which are vain and foolish; in the happiness it proposes to itself, which lies in vain things, as worldly riches, honours, &c. and in the ways and means it takes to obtain it, and in words and actions; and the Gentiles showed the vanity of their minds in their vain philosophy and curious inquiries into things, and in their polytheism and idolatry: to walk herein, is to act according to the dictates of a vain and carnal mind; and it denotes a continued series of sinning, or a vain conversation maintained, a progress and obstinate persisting therein with pleasure: now God's elect before conversion walked as others do, but when they are converted their walk and conversation is not, at least it ought not to be, like that of others: the Alexandrian copy, and some others, the Vulgate Latin and Ethiopic versions, leave out the word "other", and only read, "as the Gentiles", &c.
Ephesians 4:18
Ver. 18. Having the understanding darkened,.... Not that the natural faculty of the understanding is lost in men, nor the understanding in things natural and civil, and which is quick enough, especially in things that are evil; but in things spiritual it is very dark and ignorant, as about the nature and perfections of God, his holiness and righteousness; about sin and the consequences of it; about Christ, his person, office, and work, and salvation by him; about the Spirit, and his work of grace upon the soul; and about the Scripture, and the doctrines contained in it; and so it came to be by sin: the understanding of man was at first filled both with natural and divine knowledge; but man was not content with this, and being ambitious of more, even of being as God, lost what he had; for on account of his sin he was banished from the divine presence, which brought not only a darkness upon him, but upon all his posterity; and which is increased by personal iniquity, and oftentimes by Satan the god of this world, who blinds the minds of men; and sometimes men are given up in just judgment by God, to a judicial blindness and hardness of heart; and which issues in utter darkness, in blackness of darkness for evermore:
being alienated from the life of God; not that which God lives in himself, but that which he lives in his people; nor that natural life which men receive from him, but a spiritual life, a life of grace, faith and holiness; and which may be called the life of God, because it is infused by the Spirit of God, and the word of God is the means of it, and it is supported and secured by the power of God, and is according to the will of God, and is directed to his glory: now wicked and unconverted men are alienated from this life; they are estranged from God the fountain of it; and go astray from the law, the rule of an holy life; and are entirely destitute of a principle of life, from whence men can only act and are utterly unacquainted with the pleasures and sweetness of the life of faith and holiness; nor do they approve of such a life, but have the utmost aversion to it:
through the ignorance that is in them; every unregenerate man is an ignorant man, and especially the Gentiles were very ignorant of God, and of divine things; ignorance is natural to men, it comes by sin, and is itself sinful, and is sometimes the punishment of sin, and also the cause of it, as here of alienation from the life of God; for where is ignorance of God, there can be no desire after him, no communion with him, no faith in him, had dependence on him; no true worship of him, or living according to his will, and to his glory: and this ignorance is,
because of the blindness of their hearts, or "the hardness of it"; there is a natural hardness of the heart, the heart is naturally stony, and so it remains till grace takes away the stony heart, and gives an heart of flesh; it is insensible and inflexible, and not susceptive of any impression; and there is a voluntary hardness of it, men willingly harden themselves against the Lord, and make their hearts like an adamant stone, all sin is of an hardening nature; and there is a judicial hardness, which God gives up men unto; and when and where this is the case, in either sense, it is no wonder men should be so ignorant of God, and so alienated from the life of him:
blh twymo, "blindness of heart" {c}, is a Rabbinical phrase.
{c} T. Bab. Cetubot, fol. 105. 1.
Ephesians 4:19
Ver. 19. Who being past feeling,.... Their consciences being cauterized or seared as with a red hot iron, which is the consequence of judicial hardness; so that they have lost all sense of sin, and do not feel the load of its guilt upon them, and are without any concern about it; but on the contrary commit it with pleasure, boast of it and glory in it, plead for it and defend it publicly, and openly declare it, and stand in no fear of a future judgment, which they ridicule and despise: the Vulgate Latin, Syriac, and Arabic versions, and the Claromontane exemplar read, who "despairing": of mercy and salvation, saying there is no hope, and therefore grow hardened and desperate in sin;
have given themselves over unto lasciviousness, to work all uncleanness with greediness; by "lasciviousness" is meant all manner of lusts, and a wanton and unbridled course of sinning; and their giving themselves over unto it denotes their voluntariness in sinning, the power of sin over them, they being willing slaves unto it, and their continuance in it; and this they do in order
to work all uncleanness; to commit every unclean lust, to live in a continued commission of uncleanness of every sort; and that
with greediness; being like a covetous man, never satisfied with sinning, but always craving more sinful lusts and pleasures.
Ephesians 4:20
Ver. 20. But ye have not so learned Christ,.... Some distinguish these words, and make two propositions of them, "but ye not so", or "ye are not so, ye have learned Christ"; the first of these propositions has respect to what goes before, and suggests that regenerate persons are not as other men: they do not walk in the vanity of their minds as others, their minds are not empty and vain; but are filled with God, with a saving knowledge of God in Christ, with the fear and love of God, and with Christ, with a spiritual knowledge of him, with faith in him and love to him, and with the Spirit, with his graces and fruits of righteousness; and though there is a great deal of vanity, instability, treachery, and sinfulness in them, yet their walk and the course of their conversation is not according to this: nor are their understandings darkened as others; they are enlightened to see their lost state and condition by nature, the plague of their own hearts, the insufficiency of their own righteousness, the way of life and salvation by Christ, and that salvation from first to last is all of grace; they have some light into the doctrines of the gospel, and have some glimpse of glory; and their light is of an increasing nature: they are not alienated from the life of God as others, but live a life of communion with him, a life of faith upon him, and a life of holiness according to his mind; they are not past feeling as others, they are sensible of sin, and are often pressed down with the weight of it, and groan, being burdened by it; they cannot sin with that delight and pleasure as others do, nor will they plead for it, but confess it with shame and sorrow; nor do they give up themselves to it, and continue in it, and in an insatiable pursuit of it: the reason of all which is, they "have learned Christ": so as to know him as God over all blessed for ever; as the Lord and heir of all things; as the Alpha and Omega of the covenant of grace; as intrusted with all that is near and dear to his Father; as the Father's free gift to men, and as the sinner's Saviour; as the way of access to God and acceptance with him; as the church's head and husband; as the saints' prophet, priest, and King, and as the only Mediator between God and men; and so as to receive him, believe in him, and commit their souls unto him; and so as to embrace his truths, and submit to his ordinances: and this lesson they learn, not in the book and school of nature, nor of carnal reason, nor of the law; but in the book of the covenant, and of the Scripture; and in the school of the church, and under the ministry of the Gospel; for the ministers of the Gospel are the instructors, the instruments of teaching; though the Spirit of God is the efficient cause, the anointing which teacheth all things, and leads into all truth, as it is in Jesus: and this lesson being truly learnt, will teach men to walk differently from others; to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly.
Ephesians 4:21
Ver. 21. If so be that ye have heard him,.... Not heard him preach, but heard him preached; and that not merely externally, with the outward hearing of the ear; though oftentimes spiritual conviction and illumination, true faith in Christ, real comfort from him, and establishment and assurance of interest in him, come this way, as to these Ephesians, Eph 1:13 but internally, so as to know him, understand his word, and distinguish his voice; so as to approve of him and love him, and believe in him; feel the power of his Gospel, relish his truths, and obey his ordinances, and so bring forth fruit to his glory; as such do, who are quickened by him, whose ears are unstopped, and their hearts opened, and their understandings enlightened; and who have hearing ears, and understanding hearts given them:
and have been taught by him: not personally, but by his Spirit and ministers; for Christ is not only the subject of the ministry of the word, and whom the Spirit of God teaches and directs souls to for righteousness, pardon, cleansing, and for every supply of grace; but he is the efficient cause of teaching; and there is none who teaches like him: and those who are taught by him, are taught
as the truth is in Jesus; as the Gospel is in him, as in its original and subject; for he is truth itself, and grace and truth came by him; and as it was preached by him, and so is pure and unmixed.
Ephesians 4:22
Ver. 22. That ye put off concerning the former conversation, the old man,.... Which is the corruption of nature; why this is called a man, and an old man, See Gill on "Ro 6:6", the putting him off, is not a removing him from the saints, nor a destroying him in them, nor a changing his nature; for he remains, and remains alive, and is the same old man he ever was, in regenerate persons; but it is a putting him off from his seat, and a putting him down from his government; a showing no regard to his rule and dominion, to his laws and lusts, making no provision for his support; and particularly, not squaring the life and conversation according to his dictates and directions; and therefore it is called a putting him off, concerning the former conversation: the change lies not, in the old man, who can never be altered, but in the conversation; he is not in the same power, but he retains the same sinful nature; he is put off, but he is not put out; and though he does not reign, he rages, and often threatens to get the ascendant: these words stand either in connection with Eph 4:17 and so are a continuation and an explanation of that exhortation; or else they point out what regenerate souls are taught by Christ to do, to quit the former conversation, to hate the garment spotted with the flesh, and to put it off; for the allusion is to the putting off of filthy garments, as the works of the flesh may be truly called, which flow from the vitiosity of nature, the old man:
which is corrupt according to the deceitful lusts; the old man, or the vitiosity of nature, has its lusts; and these are deceitful; they promise pleasure and profit, but yield neither in the issue; they promise liberty, and bring into bondage; they promise secrecy and impunity, but expose to shame, and render liable to punishment; they sometimes put on a religious face, and so deceive, and fill men with pride and conceit, who think themselves to be something, when they are nothing: and through these the old man is corrupt; by these the corruption of nature is discovered; and the corruption that is in the world is produced hereby; and these make a man deserving of, and liable to the pit of corruption; and this is a good reason, why this corrupt old man, with respect to the life and conversation, should be put off.
Ephesians 4:23
Ver. 23. And be renewed in the spirit of your mind. Or by the Spirit that is in your mind; that is, by the Holy Spirit; who is in the saints, and is the author of renovation in them; and who is the reviver and carrier on, and finisher of that work, and therefore that is called the renewing of the Holy Spirit, Tit 3:5 or rather the mind of man, which is a spirit, of a spiritual nature, immaterial and immortal, and is the seat of that renewing work of the Spirit of God; which shows, that the more noble part of man stands in need of renovation, being corrupted by sin: and this renewing in it, designs not the first work of renovation; for these Ephesians had been renewed, and were made new creatures in Christ; but the gradual progress of it; and takes in, if not principally intends, a renewal, or an increase of spiritual light and knowledge, of life and strength, of joy and comfort, and fresh supplies of grace, and a revival of the exercise of grace; and in short, a renewal of spiritual youth, and a restoration of the saints to that state and condition they were in, in times past: and the exhortation to this can only mean, that it becomes saints to be concerned for such revivings and renewings, and to pray for them, as David did,
Ps 51:10 for otherwise, this is as much the work of the Spirit of God, as renovation is at first; and he only who is sent forth, and renews the face of the earth, year by year, can renew us daily in the Spirit of our minds.
Ephesians 4:24
Ver. 24. And that ye put on the new man,.... Which some understand of Jesus Christ, who is truly and really man, and a new or extraordinary one, Jer 31:22 and as such is God's creature, and is made after his image, and which appears in his perfect holiness and righteousness; and the phrase of putting on well agrees with him,
Ro 13:14 whose righteousness is a garment, pure and spotless, and which is put on by the hand of faith: though rather by the "new man" is meant, the new nature, the new principle, or work of grace in the soul, elsewhere called a new creature; and it bears this name in opposition to, and distinction from the old man, or corruption of nature, before spoken of; and because it is "de noro", or anew, put into the hearts of men; it is not what was in them naturally; nor is it any old principle renewed, or wrought up in another and better form; but it is something that is infused, that was never there before: and because it is new in all its parts; such who have it, have new hearts and new spirits given unto them; they have new eyes to see with, and new ears to hear with, and new hands to handle and work with, and new feet to walk with; and they live a new life and conversation: so the Jews says of a man that truly repents of sin, and does not return to it, that he is vdx xya, "a new man" {d}: now to put on this new man, is not to make ourselves new creatures; for this is not by the power of man, but by the Spirit of God; this is God's work, and not man's; it is he who made us at first, remakes us, and not we ourselves; besides, these Ephesians the apostle writes to, were already made new men, or new creatures; but to put on the new man, is to walk in our lives and conversations agreeably to the new man, or work of grace upon the soul; as to put off the old man, respects the former conversation, or a not walking as formerly, and agreeably to the dictates of corrupt nature, so to put on the new man, is to walk according to the principles of grace and holiness formed in the soul: and of this new man it is further said,
which after God is created in righteousness and true holiness; the principle of the soul is "created", and therefore is not the effect of man's power, which cannot create; it is peculiar to God only to create; it is a creature, and therefore not to be trusted in, and depended on; for not grace, but the author of grace, is the object of trust: it is created "after God"; by his power, according to his mind and will, and after his image, and in his likeness; which greatly consists "in righteousness and true holiness"; called "true", in opposition to the typical and ceremonial holiness of the Jews, and to the pretended holiness of hypocrites; and denotes the truth and genuineness of the Spirit's work of sanctification upon the heart; unless this should rather be considered as the effect of his grace upon the soul; for so the words may be rendered, "unto righteousness and true holiness"; for the new man is of such a nature, and so formed, as to tend to acts of righteousness and holiness, and to engage men to the performance of them: some copies read, "in righteousness, and holiness, and truth"; and so the Ethiopic version seems to have read.
{d} Tzeror Hammor. fol. 156. 4.
Ephesians 4:25
Ver. 25. Wherefore putting away lying,.... Which is one of the deeds of the old man, and a branch of the former conversation agreeable to him: a lie is a voluntary disagreement of the mind and speech, with a design to deceive; it is to speak that which is false, contrary to truth shining in the mind; and it is spoken knowingly and willingly, and with a design to impose upon others; hence a man may speak what is false, and not be a liar, if he does not know it to be so; and hence parables, fables, tropes, figures, hyperboles, &c. are not lies, because they are not used to deceive, but to illustrate and enforce truth: there are several sorts of lies; there is an officious lie, which is told for the service of others, but this is not lawful; for evil is not to be done, that good may come of it; and a man may as well tell a lie to serve himself, as another; and any other sin by the same rule may be allowed of, and tolerated; besides, it is not lawful to lie for God, and therefore not for a creature: and there is a jocose lie; this ought not to be encouraged; all appearance of evil should be abstained from; every idle word must be accounted for; and hereby also an evil habit of lying may be acquired: and there is a lie which is in itself directly hurtful, and injurious; as is every false thing, said with a design to deceive: and there are religious lies, and liars; some practical ones, as those who do not sincerely worship God, and who are dissolute in their lives, and their practice is not according to their profession; and there are others who are guilty of doctrinal lies, as antichrist and his followers, who are given up to believe a lie; and such who deny the deity, incarnation, Messiahship, work, office, grace, righteousness, and sacrifice of Christ; and who profess themselves to be Christians, and are not: the springs and causes of lying are a corrupt heart and the lusts of it, which prompt unto it; such as covetousness, malice, and the fear of men; and also a tempting devil, the father of lies; and who is a lying spirit, in the hearts and mouths of men; this is a vice which ought to be put away, especially by professors of religion; the effects of it are sad; it brings infamy, disgrace, and discredit, upon particular persons; and has brought judgments upon nations, where it has in general obtained; and has been the cause of corporeal diseases and death; and even makes men liable to the lake of fire and brimstone, which is the second death: it is a sin exceeding sinful; it is a breach of God's law; an aping of the devil; it is against the light of nature, and is destructive of civil society, and very abominable in the sight of God: wherefore
speak every man truth with his neighbour; both with respect to civil and religious affairs, in common conversation, in trade and business, and in all things relating to God and men:
for we are members one of another; as men, are all of one blood, descended from one man, and so are related one to another; and as in civil society, belong to one body politic; and in a religious sense, members of the same mystical body, the church; of which Christ, who is the truth itself, is the head; and therefore should not attempt to deceive one another by lying, since there is such a near relation and close union of one to another.
Ephesians 4:26
Ver. 26. Be ye angry, and sin not,.... There is anger which is not sinful; for anger is fouled in God himself, in Jesus Christ, in the holy angels, and in God's people; and a man may be said to be angry and not sin, when his anger arises from a true zeal for God and religion; when it is kindled not against persons, but sins; when a man is displeased with his own sins, and with the sins of others: with vice and immorality of every kind; with idolatry and idolatrous worship, and with all false doctrine; and also when it is carried on to answer good ends, as the good of those with whom we are angry, the glory of God, and the promoting of the interest of Christ: and there is an anger which is sinful; as when it is without a cause; when it exceeds due bounds; when it is not directed to a good end; when it is productive of bad effects, either in words or actions; and when it is soon raised, or long continues: the Jews have a like distinction of anger; they say {e},
"there is an anger and an anger; there is an anger which is blessed above and below, and it is called blessed, as it is said Ge 14:19 and there is an anger which is cursed above and below, as it is said Ge 3:14''
And these two sorts are compared to "Ebal" and "Gerizzim", from the one of which proceeded blessing, and from the other cursing: anger for the most part is not only sinful, but it tends to sin, and issues in it; hence that saying of the Jews, yjxt alw xtrt al, "be not angry, and thou wilt not sin" {f}: the spring of it is a corrupt heart, it is stirred up by Satan, encouraged by pride, and increased by grievous words and reproachful language:
let not the sun go down upon your wrath; there is an allusion to
De 24:10 it seems to be a proverbial expression; and the design of it is to show, that anger should not be continued; that it should not last at furthest more than a day; that when the heat of the day is over, the heat of anger should be over likewise; and that we should not sleep with it, lest it should be cherished and increased upon our pillows; and besides, the time of the going down of the sun, is the time of evening prayer, which may be greatly interrupted and hindered by anger. R. Jonah {g} has an expression or two like to this;
"let not the indignation of anyone abide upon thee; and let not a night sleep with thee, and anger be against any one:''
it should be considered, that as God is slow to anger, so he does not retain it for ever; and that to retain anger, is to gratify the devil; wherefore it follows,
{e} Zohar in Gen. fol. 104. 1. {f} T. Bab. Beracot fol. 80. 3. {g} Apud Capell. in Matt. v. 23.
Ephesians 4:27
Ver. 27. Neither give place to the devil. Or "to the accuser", or "slanderer"; that is, to any adversary, that takes delight in slandering and reproaching the saints; give such no room, nor reason, to calumniate the doctrine and ways of Christ, through an unbecoming conversation, by lying and sinful anger, or by other means; or rather the devil, the great accuser of the brethren is meant; and the Ethiopic version renders it, "do not give way to Satan"; which is done, when men indulge any lust or corruption; and when they easily fall in with his suggestions and temptations; when they are off of their watch and guard; and when they do not resist, but quietly yield unto him.
Ephesians 4:28
Ver. 28. Let him that stole steal no more,.... Stealing, or theft, is a fraudulent taking away of another man's goods, without the knowledge and will of the owner, for the sake of gain; to which evil may be reduced, not making good, or not performing payments, all unjust contracts, detention of wages, unlawful usury, unfaithfulness in anything committed to trust, advising, encouraging, and receiving from thieves: theft is a very great evil; it is a breach of the common law of nature, to do to others, as we would be done by; it is contrary to particular laws of God, and is against common justice, and ought not to be continued in, and is punishable by God and man; it springs from a corrupt heart, and often arises from poverty, idleness, sloth, covetousness, and prodigality: the remedy against it follows,
but rather let him labour, working with his hands the thing which is good; labouring with diligence and industry, at any manufacture, trade, or business, which is honest, lawful, and of good report, is a proper antidote against theft; and ought to be preferred to such a scandalous way of living, and to be constantly attended to: and that for this end among others,
that he may have to give to him that needeth; and not take away another man's property; needy persons are the objects of charity; and what is given to them, should be a man's own; and what a man gets by his hand labour, he should not prodigally spend, or covetously lay up, but should cheerfully distribute it to indigent persons.
Ephesians 4:29
Ver. 29. Let no corrupt communication proceed out of your mouth,.... As unsavoury speech, foolish talking, light and frothy language, that which is filthy, unprofitable, noxious, and nauseous, and all that is sinful; such as profane oaths, curses, and imprecations, unchaste words, angry ones, proud, haughty, and arrogant expressions, lies, perjury, &c. which may be called corrupt, because such communication springs from a corrupt heart; is an evidence of the corruption of it; the subject matter of it is corrupt; and it conveys corruption to others, it corrupts good manners; and is the cause of men's going down to the pit of corruption: wherefore a restraint should be laid upon the lips of men; men have not a right to say what they please; good men will be cautious what they say, otherwise their religion is in vain; and conscious of their own weakness, they will pray to God to set a watch before their mouth, and to keep the door of their lips, and not suffer anything to come out,
but that which is good for the use of edifying: or "for edification", as the Syriac version renders it; the Arabic version reads, "for the edification of all"; that is, that hear; and the Vulgate Latin version and Claromontane exemplar, "for the edification of faith": for the building up of saints on their most holy faith, and for the encouragement and increase of the grace of faith: in the Greek text it is literally, "for the edification of use"; for useful edification, or what is useful for edification; and is suited to the present want or opportunity, as the word is by some rendered: and that must be "good", which answers such an end; meaning not that the language should be formally and grammatically good, though to speak with propriety is useful and serviceable, and tends the more to instruction and edification; but that which is materially good, or the subject of it is good; that which is true, pure, pleasant, and profitable:
that it may minister grace unto the hearers; may be grateful and acceptable to them, or may minister the grace of God to them; that is, the doctrine of grace, the Gospel of the grace of God; and be a means of conveying the principle of grace into the hearts of the hearers, and of drawing it forth into exercise where it is; and such speech or communication which springs from a gracious heart, and from a principle of grace in the heart, and is upon the subject of the grace of God, is most likely to be thus useful and edifying: agreeably to all this are some sayings of the Jews {h},
"says R. Joshua ben Levi, for ever let not a man suffer any thing hnwgm, "that is filthy", or unseemly, to proceed out of his mouth; says R. Ishmael, for ever let a man discourse hyyqn Nwvlb, "in a pure language";''
not corrupt.
{h} T. Bab. Pesachim, fol. 3. 1.
Ephesians 4:30
Ver. 30. And grieve not the Holy Spirit of God,.... Not a believer's own spirit, sanctified by the Holy Ghost, which is grieved by sin; nor the spirit of a good man, that hears our words and sees our actions, and is displeased and troubled at them; but the third person in the Trinity: and this is said of him by an anthropopathy, and supposes something done that is offensive to him; and he may be grieved, not only by unconverted persons, by their stubborn resistance and opposition to the Gospel and means of grace, and by their contempt of his person, office, and grace, but by believers themselves, and who are here spoken to; and which may be done both by their words, lying, angry, and corrupt ones, before cautioned against, Eph 4:25 and by their actions, their behaviour towards God, their conversation in the world, and by their carriage to one another, which is suggested in the following verse: also he may be grieved by their thoughts, their vain and sinful thoughts, and that they are no better employed; and especially when they entertain any undervaluing ones of Jesus Christ, whose glorifier he is; and by the unbelief of their hearts, and by their unmindfulness of the things of the Spirit; and when they disregard the rules, dictates, and advice of the Spirit, and make no use of him: and his being grieved appears by his departure from them; which is to be perceived by the darkness of their souls, the prevailings of corruption, the weakness of grace, and their backwardness to duty: and now there are many reasons why he should not be grieved; as because he is God, and the author of the new birth, the implanter and applier of all grace, and the finisher of it; because he is the saints' comforter, their advocate, helper, and strengthener; and their constant companion, who dwells in them, and will remain in them, until death: and it follows,
whereby ye are sealed unto the day of redemption; of the sealing work of the Spirit, See Gill on "Eph 1:13". By "the day of redemption" may be meant, either the day of death, when the saints have a deliverance from the incumbrance of the body; from their present state of exile and banishment; from the body of sin and death; from all sorrows and afflictions; from the reproaches and persecutions of men; from the temptations of Satan; from doubts, fears, and unbelief; and from all fear of death, corporeal, spiritual, and eternal: or the day of the resurrection, when the body will be redeemed from mortality, corruption, weakness, and dishonour; when it will be refined and spiritualized, so that it will not stand in need of natural sustenance; will be endowed with great agility, like that of spirits; and will be subject to the soul, or spirit, and will be suited to spiritual objects; to which may be added, the day of judgment, Lu 21:28 when Christ shall appear in glory, and his saints with him, and he will put them, soul and body, into the possession of everlasting happiness; which will consist in the vision of Christ, in conformity to him, and in that happy company and conversation that will then be enjoyed, and that delightful employment they will be taken up in: and now the saints being sealed up by the Spirit unto this time, shows the perpetual indwelling of the Spirit in them; and that it will continue even after death, who will give them confidence at the day of judgment; and that it is the Spirit which works up the saints, and makes them meet for glory; and gives them the assurance of it, and therefore they should not be grieved.
Ephesians 4:31
Ver. 31. Let all bitterness,.... These words are a dehortation from several vices good men are liable to, by which the Spirit of God is grieved: "bitterness" sometimes designs the corruption of nature, which is the gall of bitterness, and bond of iniquity; and sometimes actual sins and transgressions, even those of God's own people, which are evil and bitter things; and sometimes heretical doctrines, which are roots of bitterness; and sometimes sinful words spoken by the saints, one against another; and here perhaps it signifies, the first offence taken in the mind, against any person, upon any account, which should at once be put away, and not encouraged:
and wrath: heat of spirit, which follows upon bitterness, or upon the spirit being embittered and offended; see Eze 3:14.
And anger; a sinful one, cautioned against before, Eph 4:26.
And clamour and evil speaking; such as brawlings, contentions, contumelies, reproaches, slanders, &c. arising from an embittered, wrathful, and angry disposition: these should all
be put away from you, with all malice; being the deeds of the old man, unbecoming such as are born again, and grieving to the Spirit of God.
Ephesians 4:32
Ver. 32. And be ye kind one to another,.... Good, affable, courteous; which appears in looks, words, and actions; by looking pleasantly on each other, speaking kindly to one another, and mutually doing every good office that lies in their way, and in their power:
tender hearted: which is opposed to a being hard hearted to them that are in distress, and close at hand to the needy; to cruelty and severity to such who are subject to them, or have injured them; and to a rigid and censorious spirit to them that are fallen:
forgiving one another, even as God for Christ's sake hath forgiven you; whatever offences are given, or injuries done by the saints one to another, and so far as they are committed against them, they should forgive, and should pray to God for one another, that he would manifest his forgiveness of them, as committed against him; and this should be done in like manner as God forgives in Christ, and for his sake; that is, fully and freely, and from their hearts; and so as to forget the offences, and not to upbraid them with them hereafter; yea, they should forgive them before they repent, and without asking for it, and that for Christ's sake, and because they are members of his: the Complutensian edition reads, "even as Christ hath forgiven us": the Arabic version also reads us, and so some copies: the words may be rendered, "giving freely to one another, even as God in Christ has given freely to you"; saints should give freely to one another, for outward support, where it is needful; and should impart spiritual gifts and experience for inward comfort, where it is wanted, and as they have ability; and that from this consideration, that all they have, whether in temporals or spirituals, is freely given by God in Christ, and for his sake; with whom he freely gives them all things; in whom he has given them grace, and blessed them with all spiritual blessings; as peace, pardon, righteousness, and eternal life.