返回Chapter 1
Chapter 1
Chapter One
Eph. 1:1. Paul, by the will of God (δια θελματος Θεοΰ) an Apostle of Jesus Christ,
Look, the preposition δια he referred to the Father, – and note, – this is against the Arians.
Eph. 1:1. To the saints who are in Ephesus, and faithful in Christ Jesus:
Look how great was the virtue in that time: he calls holy and faithful men who were laypeople, having wives and children. But now even those in the mountains and caves are not such.
Eph. 1:2. Grace to you and peace from God, our Father, and the Lord Jesus Christ.
Having said "grace," he adds "from God our Father," in order to show what grace has done for us, namely: it has made the Master and God our Father. But the Lord also, that is the Son, by grace toward us became both Jesus and Christ, since for our sake He became incarnate, was named Jesus, and sanctified humanity by His divinity.
Eph. 1:3. Blessed be the God and Father of our Lord Jesus Christ,
God is both God and Father of one and the same Christ: God as the incarnate one, and Father as God the Word.
Eph. 1:3. Blessed us in Christ (Jesus) with every spiritual blessing
In contrast to the Jewish blessing, he called this one "spiritual." For that one was more corporeal. God "will bless," it says, "the fruit of your womb" (Deut. 7:13); and "will bless your coming in and your going out." But here every blessing is spiritual, and we lack nothing. For we have become immortal and sons of God, and co-heirs of Christ, and our firstfruits receive worship from the heavenly powers. Therefore he rightly said "with every blessing," because all that is divine and spiritual has been granted to us. "In Christ." That is, the blessing was given to us through Jesus Christ, and not through Moses, as to the Jews. Therefore we differ from them not only in the quality of the blessings, but also in the mediator.
Eph. 1:3. in the heavens,
As if explaining why our blessing is spiritual, he says: "in the heavens." For the blessing of the Jews was on earth, and therefore also bodily: "you shall eat the good things of the land; a land flowing with milk and honey; the Lord shall bless your land" (Ps. 127, Ex. 33, Num. 13:14, Deut. 11 and 31). But here there is nothing earthly, but everything is heavenly. That is why our blessing is also spiritual. For the Kingdom of Heaven is promised to the poor, and to the persecuted — a great reward in the heavens (Matt. 5:3).
Eph. 1:4. just as He chose us in Him before the foundation of the world,
He blessed us, he says, through Christ, just as He also chose us through Him, that is, through faith in Him. "He chose us before the foundation of the world." For what was done for us was predetermined from eternity; nothing new is being accomplished, but what was established from the beginning is being brought to fulfillment. He also well said καταβολήν — foundation, creation (which properly means a casting down (a descent — Ed.) from a height), in order to show that the world was, as it were, cast down (brought down — Ed.) from a certain height of Divine power and established. And the word "chose" points both to the Divine love for mankind and to their virtue, for He chooses all who will be worthy.
Eph. 1:4. holy and blameless before Him
So that you, having heard that "He chose," would not become careless, as one already chosen, he says: God chose us for this reason, that we might be holy and blameless, remaining faithful to that holiness which He granted us at baptism, and leading a virtuous life. Holy is the one who holds to the faith, and blameless is the one who is irreproachable in his life; and He requires holiness and blamelessness not simply, but "before Him." There are many who are holy before men, such as the Pharisees, but not before God. This David also says: "according to the cleanness of my hands." According to what? — "before His eyes" (Ps. 18:25). And Isaiah likewise: "cleanse yourselves, remove your evil deeds from before My eyes" (Isa. 1:16).
Eph. 1:4. in love,
Eph. 1:5. having predestined us to adoption as sons to Himself through Jesus Christ,
Having said "He chose," he made it clear that He chose us as worthy, on account of our virtue. But since salvation does not depend on our virtue alone, he added: "in love having predestined us to adoption" — that is, having loved us on account of His love for mankind, He predestined us. Moreover, to believe and to come depends on us, though also by the calling of God; but to deem those who have come worthy of "adoption" — this is a matter of His love alone and His love for mankind. Therefore he added: "having predestined us to adoption." What kind of adoption is this? That which leads our race to Him and makes us His own. And this also is "through Jesus Christ." For although the Father predestined, it was Christ who brought us. Since all good things come through the Son, and not through some servant, the honor is all the more glorious.
Eph. 1:5. by the good pleasure of His will,
Eph. 1:6. to the praise of the glory of His grace,
Because, he says, He predestined us to adoption, He desired, strongly desired, strove (for this is what "good pleasure" means) to show the glory of His grace and His beneficence. But does God seek glory? Not at all:
Divinity has need of nothing, yet desires glorification from us, so that we might love Him as much as possible. For he who marvels at the benefactions shown to him will strive not to offend his benefactor, and the more he remembers these good things, the more he will love the one who gave them. Thus, good pleasure (εὐδοκία) is the primary desire of God (the foundation of His other desires). For example: the first will of God is that no one should perish; the second will is that those who have become wicked should perish; because He truly does not punish out of necessity, but by His own volition. Thus, good pleasure is the primary will of God.
Eph. 1:6. "with which He graced us in the Beloved,"
He did not say "graced" (echarisato), but "made gracious" (echaritōse), that is, He made us pleasant and beloved. Just as if someone, having encountered an old man covered with sores and worn out by hunger and ugly, were suddenly to make him into another person, comely and youthful, adorning him with every kind of gift, so too God, finding us morally disfigured and vile, made us pleasant and beautiful. "And the King shall desire," it says, "your beauty" (Ps. 44:12). "And He made us gracious in the Beloved Son," that is, through the Beloved.
Eph. 1:7. in Whom we have redemption through His Blood, the forgiveness of sins,
Through the Beloved, he says, we have redemption. What kind? "The forgiveness of sins." How does it occur? "Through His blood." For what is especially astonishing is that, by delivering His beloved Son to death, He freed us, the hateful ones, giving as ransom and redemption the Blood of the Beloved. And note — this is more than adoption: He did not even spare His Son for our sake. For after speaking of adoption, he speaks of this, ascending from the lesser to the greater.
Eph. 1:7. "according to the riches of His grace,"
Eph. 1:8. which He lavished upon us
He did this, he says, according to the riches of His grace. Notice these intensified expressions: we have been given riches, and the riches of God, the riches of grace, and not simply grace, but "which He abundantly bestowed upon us," that is, poured out in superabundance.
Eph. 1:8. In all wisdom and understanding,
Eph. 1:9. to make known to us the mystery of His will
That is, He poured out grace upon us so that, having made us wise and understanding, He might "reveal to us the mystery of His will"; he was saying, as it were: He revealed to us the mysteries of His heart. Or in this way: "to show us the mystery in all understanding and wisdom," that is, the depth of all wisdom and understanding. For to deem enemies, and despised ones at that, worthy of such great blessings, and this at the end of times and through the cross — is this not a work of great wisdom?
Eph. 1:9. by His good pleasure, which He previously purposed in Him,
He did this as He willed, as He "previously laid down" and predetermined "in Him," that is, in Christ.
Eph. 1:10. in the dispensation of the fullness of times,
And this good pleasure and consent He "laid down beforehand" and predetermined in the "dispensation" and in the establishment of the "fullness of times." For the fullness of times, that is, the last times, demanded punishment and vengeance, since human wickedness had then multiplied. But the appearing of the Son, on the contrary, in these last times wrought salvation, which is characteristic of incomprehensible wisdom.
Eph. 1:10. That all things in heaven and on earth might be united under Christ as Head.
The heavenly, he says, was separated from the earthly; they did not have one head. For although from the standpoint of creation God is one for all, yet as regards moral union, this did not yet exist. Therefore the Father "purposed beforehand" to unite under one head the heavenly and the earthly, that is, to set one head over all—Christ: over the angels according to their incorporeal nature, and over mankind according to the flesh. Therefore in Christ the Father united, that is, He brought to completion that which had been built up over a long time, finishing and completing the word with righteousness.
Eph. 1:11. In Him we also were made heirs, having been predestined according to the purpose of Him who works all things according to the counsel of His will,
Having said above "He chose," he now says again: "we have obtained an inheritance" in Christ, that is, through Christ. But since an inheritance is a matter of chance, and not of virtue and choice, he corrects this very thing by saying: "being predestined according to the purpose" of God. For He would not have predestined if He had deemed them unworthy. But God, who accomplishes all things, before our coming into the world already saw us and chose us and set us apart for Himself; so that, having Himself accomplished our election and separation, He was not mistaken. Election unto inheritance is a matter of goodness, since it is given without labor, by Divine grace, although it extends to the worthy as well. "According to the counsel of His will" — he says, in order to show that not because the Jews did not believe were the Gentiles called by chance, but from eternity this was predestined, and this counsel of God and His will existed from the beginning. For although Christ said: "Do not go into the way of the Gentiles" (Matt. 10:5), and: "I was sent only to the lost sheep of the house of Israel" (Matt. 15:24), this was said for the admonition of the Jews and to attract them, as children prone to seduction, since in truth the calling of the Gentiles was predestined from eternity.
Eph. 1:12. that we should serve to the praise of His glory, we who first hoped in Christ.
So that, he says, we might be to the praise of His glory – we who first hoped in Christ, that is, who believed in Christ and, before the coming of the future age, hope in the future blessings prepared for us. For the glory and praise of God's goodness consists in saving those who were so alienated.
Eph. 1:13. In Him you also, having heard the word of truth, the gospel of your salvation,
That is, in Christ. So also to the Hebrews he says: "has spoken to us in the Son" (Heb. 1:2). He calls the preaching "the word of truth" in contrast to the law, which was a foreshadowing and shadow, and "the gospel of salvation" in contrast to the law that kills and the future punishment. For the preaching of the first coming calls to salvation, while the trumpet of the second calls to punishment.
Eph. 1:13. And having believed in Him, you were sealed with the promised Holy Spirit,
"In Him" – in the Gospel, he says, "having believed," or "in Him" in Christ; that is, having believed by the grace of Christ, you were "sealed," so that it is clear that you are the lot and portion of God. But the Jews were sealed by circumcision, like irrational beings, having received a bodily seal, whereas we as sons of God were sealed by the Spirit, which is higher than a fleshly sealing. He calls Him the Spirit "of promise" either because He was given according to promise, for through Joel also God promised: "I will pour out of My Spirit upon all flesh" (Joel 2:28), and Christ says: "You shall receive power when the Holy Spirit comes upon you" (Acts 1:8) – or because the Spirit confirms the promise of the good things to come. For by the very fact that He has been sent down to us, assurance of the future is given, and therefore He is also called the pledge. Listen to what follows next.
Eph. 1:14. Who is the pledge of our inheritance,
God "bought" our salvation and gave us the Spirit as a pledge for now, assuring us thereby that He will also grant the inheritance of ineffable blessings. And those who truly partake of the Spirit, as Paul did, for example, already understand from this that He is the pledge of the perfect inheritance. For this reason Paul also groaned and sought to attain perfection "and to be with Christ" (Phil. 1:23). But we do not have such a pledge as we ought, and we do not strive for perfection, since we have not yet tasted it.
Eph. 1:14. for the redemption of His possession, (της περιποισεως)
By the word "possession" – περιποίησις – he designates God's care and solicitude for us. Therefore he says that this pledge leads to perfect deliverance and to our complete salvation, for this purpose it was given. For perfect freedom will come when sin is utterly destroyed, when the saints are freed from cohabitation with sinners and are saved and acquired by God, to be His people. And some understand "possession" – περιποίησις – as referring to us ourselves. So, "unto the redemption of the possession," that is, of us, who constitute the property and acquisition of God.
Eph. 1:14. To the praise of His glory.
He constantly adds this, assuring that what has been promised will certainly be fulfilled. For if He were doing it for our sake, one could still have doubts, but now, when He intends to accomplish this for the manifestation of His goodness, who can object that He will not do it? So also the Scripture says: "But deal with me, O Lord, for Your name's sake" (Ps. 108:21), and: "Not unto us, but unto Your name give glory."
Eph. 1:15. For this reason I also, having heard of your faith in Christ Jesus and your love toward all the saints,
Eph. 1:16. I do not cease to give thanks to God for you,
"For this reason." Why then? Because you, having believed, received the seal of the Spirit and obtained the pledge of future blessings and perfect redemption, and are to receive what has been prepared for those who rightly believe and live piously — "I unceasingly give thanks for you." Do you see what a compassionate heart? He offers thanksgiving for all, as if he himself had received the benefit. For he writes this not only to the Ephesians, but to all. So then, although it is worthy to thank God for all else that we have been deemed worthy of, it is also worthy to give thanks for the faith of the believers, because they were so enlightened that they fled to the cross of the Savior, turning away from the destroyer. For such is the nature of brotherly love. "Having heard," he says, "of your faith in Christ Jesus." And not only of faith, but also of love, that is, a merciful and brotherly disposition, and even a philanthropic one, as extending to all and not only to the local saints, that is, to the poor among the believers. And everywhere he joins love with faith, since it gives birth to a virtuous life. For without it faith is useless — faith without works and life; just as life is also useless without faith.
Eph. 1:16. remembering you in my prayers,
Note how many he has in his mind, how many he remembered in his prayers. But we do not even remember ourselves as we ought.
Eph. 1:17. that the God of our Lord Jesus Christ, the Father of glory,
What do you pray and ask for on our behalf? That God may give you wisdom — "the God" of "our Lord Jesus," that is, of the Man like us according to the flesh. "The Father of glory," that is, the One who has granted us great and glorious blessings. For he always names Him on a particular basis, as in the expression: "the Father of mercies and God of all comfort" (2 Cor. 1:3); and the prophet: "O Lord, my strength, my shield" (Ps. 18:2–3). Therefore here also, since He has granted us great and glorious blessings, he calls Him the Father of glory, that is, the source. For one cannot call Him by any other than the most glorious name we have. Gregory the Theologian, however, understood "glory" as the Divinity of the Only-Begotten; so that in relation to the same Christ, He is both God and Father: in relation to Christ, that is, to His humanity, God; and in relation to glory, that is, to His Divinity, Father.
Eph. 1:17. gave you the Spirit of wisdom and revelation in the knowledge of Him,
Eph. 1:18. and enlightened the eyes of your heart,
That is, that He may give you the gift of being enlightened by the Spirit. For if the Spirit does not reveal the hidden mysteries, it is impossible to comprehend them by any other means. For only "He," and not an angel nor an archangel, "searches all things, even the deep things of God" (1 Cor. 2:10). "The natural man does not receive the things of the Spirit of God" (1 Cor. 2:14). Therefore, when the Spirit reveals the mysteries to us, then we shall be in the knowledge of God, and our eyes shall be enlightened, and we shall not doubt and say that this or that is impossible, but shall see all things as they are.
Eph. 1:18. "that you may know what is the hope of His calling,"
That is, to what hope we are called. It is clear that it is to adoption and to the enjoyment of heavenly blessings and to having Christ as our head. But since this belongs to the future, spiritual revelation is needed to know it.
Eph. 1:18. and what is the richness of His glorious inheritance for the saints,
And this, as something still unknown, has need of revelation from the Spirit — namely, what blessings the saints will inherit. For they are great. Therefore he also calls them "the riches of the glorious inheritance," that is, unspeakable glory, surpassing understanding. And he calls it an "inheritance" because it will yet be given to the sons.
Eph. 1:19. and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty strength,
Eph. 1:20. which He worked in Christ, raising Him from the dead
The foregoing concerned the future. But now he speaks of what has already taken place, so that from this the former might also become credible. What then is this? That, he says, we believed, for this too requires revelation, so that you might understand it more clearly. So then what? Did the Ephesians not realize that they had believed? Of course they realized it, but not in the way he now speaks of. For it is not easy to know this, because great power is needed to persuade a soul and turn it away from error — such power is needed as is not required for raising the dead. For the Lord raised the dead by a single word alone, yet He did not persuade the Jews even with many speeches and wondrous deeds. Therefore he says that for this too we have need of the revelation of the Spirit, in order to understand that our acceptance of faith is a matter of great power and the working of God. And just as He raised Christ from the dead, so also He raised us, who were dead, from unbelief. Therefore he also called this "the surpassing greatness of His power" and "the might of His strength." For when the prophets accomplished nothing, and all creation — both the visible, teaching by its good order, and the invisible, in the person of the angels who instructed and admonished — then unexpectedly we received salvation. And the words "He worked in Christ," understand them as spoken of the human nature. For the One who rose from the dead is Man, even though He was united with God.
Eph. 1:20. and seated [Him] at His right hand in the heavens,
Eph. 1:21. far above all Principality, and Authority, and Power, and Dominion,
He did not say "high," but "far above," to indicate the greatest height. For from the uttermost depth He raised human nature in Christ to the very highest point. Of course, he speaks of it as having died and been raised, since the divine nature truly did not die, was not raised, and was not exalted, as it was always above every height. Thus, above every angelic power sat the formerly despised human nature.
Eph. 1:21. and every name that is named, not only in this age, but also in the one to come,
Whatever it may be, he says, in heaven, it is below This One who was assumed and ascended, and He is above all. From this we learn that there are certain powers which we cannot even name now, but which will then be revealed.
Eph. 1:22. and put all things under His feet,
Lest from the words "having seated above" you conclude that He received only the first honor, he indicates that He also made Him lord over all. And He did not simply subject, but gave in complete subjection: "under His feet."
Eph. 1:22. and set Him above all things, as head of the Church,
O wonder! He seated the Church on that very same throne as well; because where the head is (i.e. Christ), there is the body also (i.e. the Church itself). The words "above all" indicate that He gave a head that is mighty, which is above all, above angels, above archangels.
Eph. 1:23. Which is His Body, the fullness of Him who fills all in all.
Lest you, having heard this, should think that by the name "head" some rule and authority is meant (for the word "head" has this meaning as well), he says that Christ is the head of the Church as a body, and is likewise akin to it and closely united with it. And the Church is His fullness. For just as the body is the fullness of the head, completing it with its members, so also the Church is the fullness of Christ, "who fills all in all." For Christ is completed and, as it were, perfected by all the members in the person of all believers: He is completed, as it were, by a hand in the person of a merciful man who helps the weak in various ways; He is completed, as it were, by a foot in the person of a man who undertakes a journey for the sake of preaching and who cares for his brethren, and He is completed by another member in another believer. And thus He is completed by all the members in the person of all believers, that is, through the agency of all believers, when one renders one service and another renders another. For then our head, Christ, becomes perfect, that is, receives a perfect body, when we are all together united and closely bound.
Eph. 1:1. Paul, by the will of God (δια θελματος Θεοΰ) an Apostle of Jesus Christ,
Look, the preposition δια he referred to the Father, – and note, – this is against the Arians.
Eph. 1:1. To the saints who are in Ephesus, and faithful in Christ Jesus:
Look how great was the virtue in that time: he calls holy and faithful men who were laypeople, having wives and children. But now even those in the mountains and caves are not such.
Eph. 1:2. Grace to you and peace from God, our Father, and the Lord Jesus Christ.
Having said "grace," he adds "from God our Father," in order to show what grace has done for us, namely: it has made the Master and God our Father. But the Lord also, that is the Son, by grace toward us became both Jesus and Christ, since for our sake He became incarnate, was named Jesus, and sanctified humanity by His divinity.
Eph. 1:3. Blessed be the God and Father of our Lord Jesus Christ,
God is both God and Father of one and the same Christ: God as the incarnate one, and Father as God the Word.
Eph. 1:3. Blessed us in Christ (Jesus) with every spiritual blessing
In contrast to the Jewish blessing, he called this one "spiritual." For that one was more corporeal. God "will bless," it says, "the fruit of your womb" (Deut. 7:13); and "will bless your coming in and your going out." But here every blessing is spiritual, and we lack nothing. For we have become immortal and sons of God, and co-heirs of Christ, and our firstfruits receive worship from the heavenly powers. Therefore he rightly said "with every blessing," because all that is divine and spiritual has been granted to us. "In Christ." That is, the blessing was given to us through Jesus Christ, and not through Moses, as to the Jews. Therefore we differ from them not only in the quality of the blessings, but also in the mediator.
Eph. 1:3. in the heavens,
As if explaining why our blessing is spiritual, he says: "in the heavens." For the blessing of the Jews was on earth, and therefore also bodily: "you shall eat the good things of the land; a land flowing with milk and honey; the Lord shall bless your land" (Ps. 127, Ex. 33, Num. 13:14, Deut. 11 and 31). But here there is nothing earthly, but everything is heavenly. That is why our blessing is also spiritual. For the Kingdom of Heaven is promised to the poor, and to the persecuted — a great reward in the heavens (Matt. 5:3).
Eph. 1:4. just as He chose us in Him before the foundation of the world,
He blessed us, he says, through Christ, just as He also chose us through Him, that is, through faith in Him. "He chose us before the foundation of the world." For what was done for us was predetermined from eternity; nothing new is being accomplished, but what was established from the beginning is being brought to fulfillment. He also well said καταβολήν — foundation, creation (which properly means a casting down (a descent — Ed.) from a height), in order to show that the world was, as it were, cast down (brought down — Ed.) from a certain height of Divine power and established. And the word "chose" points both to the Divine love for mankind and to their virtue, for He chooses all who will be worthy.
Eph. 1:4. holy and blameless before Him
So that you, having heard that "He chose," would not become careless, as one already chosen, he says: God chose us for this reason, that we might be holy and blameless, remaining faithful to that holiness which He granted us at baptism, and leading a virtuous life. Holy is the one who holds to the faith, and blameless is the one who is irreproachable in his life; and He requires holiness and blamelessness not simply, but "before Him." There are many who are holy before men, such as the Pharisees, but not before God. This David also says: "according to the cleanness of my hands." According to what? — "before His eyes" (Ps. 18:25). And Isaiah likewise: "cleanse yourselves, remove your evil deeds from before My eyes" (Isa. 1:16).
Eph. 1:4. in love,
Eph. 1:5. having predestined us to adoption as sons to Himself through Jesus Christ,
Having said "He chose," he made it clear that He chose us as worthy, on account of our virtue. But since salvation does not depend on our virtue alone, he added: "in love having predestined us to adoption" — that is, having loved us on account of His love for mankind, He predestined us. Moreover, to believe and to come depends on us, though also by the calling of God; but to deem those who have come worthy of "adoption" — this is a matter of His love alone and His love for mankind. Therefore he added: "having predestined us to adoption." What kind of adoption is this? That which leads our race to Him and makes us His own. And this also is "through Jesus Christ." For although the Father predestined, it was Christ who brought us. Since all good things come through the Son, and not through some servant, the honor is all the more glorious.
Eph. 1:5. by the good pleasure of His will,
Eph. 1:6. to the praise of the glory of His grace,
Because, he says, He predestined us to adoption, He desired, strongly desired, strove (for this is what "good pleasure" means) to show the glory of His grace and His beneficence. But does God seek glory? Not at all:
Divinity has need of nothing, yet desires glorification from us, so that we might love Him as much as possible. For he who marvels at the benefactions shown to him will strive not to offend his benefactor, and the more he remembers these good things, the more he will love the one who gave them. Thus, good pleasure (εὐδοκία) is the primary desire of God (the foundation of His other desires). For example: the first will of God is that no one should perish; the second will is that those who have become wicked should perish; because He truly does not punish out of necessity, but by His own volition. Thus, good pleasure is the primary will of God.
Eph. 1:6. "with which He graced us in the Beloved,"
He did not say "graced" (echarisato), but "made gracious" (echaritōse), that is, He made us pleasant and beloved. Just as if someone, having encountered an old man covered with sores and worn out by hunger and ugly, were suddenly to make him into another person, comely and youthful, adorning him with every kind of gift, so too God, finding us morally disfigured and vile, made us pleasant and beautiful. "And the King shall desire," it says, "your beauty" (Ps. 44:12). "And He made us gracious in the Beloved Son," that is, through the Beloved.
Eph. 1:7. in Whom we have redemption through His Blood, the forgiveness of sins,
Through the Beloved, he says, we have redemption. What kind? "The forgiveness of sins." How does it occur? "Through His blood." For what is especially astonishing is that, by delivering His beloved Son to death, He freed us, the hateful ones, giving as ransom and redemption the Blood of the Beloved. And note — this is more than adoption: He did not even spare His Son for our sake. For after speaking of adoption, he speaks of this, ascending from the lesser to the greater.
Eph. 1:7. "according to the riches of His grace,"
Eph. 1:8. which He lavished upon us
He did this, he says, according to the riches of His grace. Notice these intensified expressions: we have been given riches, and the riches of God, the riches of grace, and not simply grace, but "which He abundantly bestowed upon us," that is, poured out in superabundance.
Eph. 1:8. In all wisdom and understanding,
Eph. 1:9. to make known to us the mystery of His will
That is, He poured out grace upon us so that, having made us wise and understanding, He might "reveal to us the mystery of His will"; he was saying, as it were: He revealed to us the mysteries of His heart. Or in this way: "to show us the mystery in all understanding and wisdom," that is, the depth of all wisdom and understanding. For to deem enemies, and despised ones at that, worthy of such great blessings, and this at the end of times and through the cross — is this not a work of great wisdom?
Eph. 1:9. by His good pleasure, which He previously purposed in Him,
He did this as He willed, as He "previously laid down" and predetermined "in Him," that is, in Christ.
Eph. 1:10. in the dispensation of the fullness of times,
And this good pleasure and consent He "laid down beforehand" and predetermined in the "dispensation" and in the establishment of the "fullness of times." For the fullness of times, that is, the last times, demanded punishment and vengeance, since human wickedness had then multiplied. But the appearing of the Son, on the contrary, in these last times wrought salvation, which is characteristic of incomprehensible wisdom.
Eph. 1:10. That all things in heaven and on earth might be united under Christ as Head.
The heavenly, he says, was separated from the earthly; they did not have one head. For although from the standpoint of creation God is one for all, yet as regards moral union, this did not yet exist. Therefore the Father "purposed beforehand" to unite under one head the heavenly and the earthly, that is, to set one head over all—Christ: over the angels according to their incorporeal nature, and over mankind according to the flesh. Therefore in Christ the Father united, that is, He brought to completion that which had been built up over a long time, finishing and completing the word with righteousness.
Eph. 1:11. In Him we also were made heirs, having been predestined according to the purpose of Him who works all things according to the counsel of His will,
Having said above "He chose," he now says again: "we have obtained an inheritance" in Christ, that is, through Christ. But since an inheritance is a matter of chance, and not of virtue and choice, he corrects this very thing by saying: "being predestined according to the purpose" of God. For He would not have predestined if He had deemed them unworthy. But God, who accomplishes all things, before our coming into the world already saw us and chose us and set us apart for Himself; so that, having Himself accomplished our election and separation, He was not mistaken. Election unto inheritance is a matter of goodness, since it is given without labor, by Divine grace, although it extends to the worthy as well. "According to the counsel of His will" — he says, in order to show that not because the Jews did not believe were the Gentiles called by chance, but from eternity this was predestined, and this counsel of God and His will existed from the beginning. For although Christ said: "Do not go into the way of the Gentiles" (Matt. 10:5), and: "I was sent only to the lost sheep of the house of Israel" (Matt. 15:24), this was said for the admonition of the Jews and to attract them, as children prone to seduction, since in truth the calling of the Gentiles was predestined from eternity.
Eph. 1:12. that we should serve to the praise of His glory, we who first hoped in Christ.
So that, he says, we might be to the praise of His glory – we who first hoped in Christ, that is, who believed in Christ and, before the coming of the future age, hope in the future blessings prepared for us. For the glory and praise of God's goodness consists in saving those who were so alienated.
Eph. 1:13. In Him you also, having heard the word of truth, the gospel of your salvation,
That is, in Christ. So also to the Hebrews he says: "has spoken to us in the Son" (Heb. 1:2). He calls the preaching "the word of truth" in contrast to the law, which was a foreshadowing and shadow, and "the gospel of salvation" in contrast to the law that kills and the future punishment. For the preaching of the first coming calls to salvation, while the trumpet of the second calls to punishment.
Eph. 1:13. And having believed in Him, you were sealed with the promised Holy Spirit,
"In Him" – in the Gospel, he says, "having believed," or "in Him" in Christ; that is, having believed by the grace of Christ, you were "sealed," so that it is clear that you are the lot and portion of God. But the Jews were sealed by circumcision, like irrational beings, having received a bodily seal, whereas we as sons of God were sealed by the Spirit, which is higher than a fleshly sealing. He calls Him the Spirit "of promise" either because He was given according to promise, for through Joel also God promised: "I will pour out of My Spirit upon all flesh" (Joel 2:28), and Christ says: "You shall receive power when the Holy Spirit comes upon you" (Acts 1:8) – or because the Spirit confirms the promise of the good things to come. For by the very fact that He has been sent down to us, assurance of the future is given, and therefore He is also called the pledge. Listen to what follows next.
Eph. 1:14. Who is the pledge of our inheritance,
God "bought" our salvation and gave us the Spirit as a pledge for now, assuring us thereby that He will also grant the inheritance of ineffable blessings. And those who truly partake of the Spirit, as Paul did, for example, already understand from this that He is the pledge of the perfect inheritance. For this reason Paul also groaned and sought to attain perfection "and to be with Christ" (Phil. 1:23). But we do not have such a pledge as we ought, and we do not strive for perfection, since we have not yet tasted it.
Eph. 1:14. for the redemption of His possession, (της περιποισεως)
By the word "possession" – περιποίησις – he designates God's care and solicitude for us. Therefore he says that this pledge leads to perfect deliverance and to our complete salvation, for this purpose it was given. For perfect freedom will come when sin is utterly destroyed, when the saints are freed from cohabitation with sinners and are saved and acquired by God, to be His people. And some understand "possession" – περιποίησις – as referring to us ourselves. So, "unto the redemption of the possession," that is, of us, who constitute the property and acquisition of God.
Eph. 1:14. To the praise of His glory.
He constantly adds this, assuring that what has been promised will certainly be fulfilled. For if He were doing it for our sake, one could still have doubts, but now, when He intends to accomplish this for the manifestation of His goodness, who can object that He will not do it? So also the Scripture says: "But deal with me, O Lord, for Your name's sake" (Ps. 108:21), and: "Not unto us, but unto Your name give glory."
Eph. 1:15. For this reason I also, having heard of your faith in Christ Jesus and your love toward all the saints,
Eph. 1:16. I do not cease to give thanks to God for you,
"For this reason." Why then? Because you, having believed, received the seal of the Spirit and obtained the pledge of future blessings and perfect redemption, and are to receive what has been prepared for those who rightly believe and live piously — "I unceasingly give thanks for you." Do you see what a compassionate heart? He offers thanksgiving for all, as if he himself had received the benefit. For he writes this not only to the Ephesians, but to all. So then, although it is worthy to thank God for all else that we have been deemed worthy of, it is also worthy to give thanks for the faith of the believers, because they were so enlightened that they fled to the cross of the Savior, turning away from the destroyer. For such is the nature of brotherly love. "Having heard," he says, "of your faith in Christ Jesus." And not only of faith, but also of love, that is, a merciful and brotherly disposition, and even a philanthropic one, as extending to all and not only to the local saints, that is, to the poor among the believers. And everywhere he joins love with faith, since it gives birth to a virtuous life. For without it faith is useless — faith without works and life; just as life is also useless without faith.
Eph. 1:16. remembering you in my prayers,
Note how many he has in his mind, how many he remembered in his prayers. But we do not even remember ourselves as we ought.
Eph. 1:17. that the God of our Lord Jesus Christ, the Father of glory,
What do you pray and ask for on our behalf? That God may give you wisdom — "the God" of "our Lord Jesus," that is, of the Man like us according to the flesh. "The Father of glory," that is, the One who has granted us great and glorious blessings. For he always names Him on a particular basis, as in the expression: "the Father of mercies and God of all comfort" (2 Cor. 1:3); and the prophet: "O Lord, my strength, my shield" (Ps. 18:2–3). Therefore here also, since He has granted us great and glorious blessings, he calls Him the Father of glory, that is, the source. For one cannot call Him by any other than the most glorious name we have. Gregory the Theologian, however, understood "glory" as the Divinity of the Only-Begotten; so that in relation to the same Christ, He is both God and Father: in relation to Christ, that is, to His humanity, God; and in relation to glory, that is, to His Divinity, Father.
Eph. 1:17. gave you the Spirit of wisdom and revelation in the knowledge of Him,
Eph. 1:18. and enlightened the eyes of your heart,
That is, that He may give you the gift of being enlightened by the Spirit. For if the Spirit does not reveal the hidden mysteries, it is impossible to comprehend them by any other means. For only "He," and not an angel nor an archangel, "searches all things, even the deep things of God" (1 Cor. 2:10). "The natural man does not receive the things of the Spirit of God" (1 Cor. 2:14). Therefore, when the Spirit reveals the mysteries to us, then we shall be in the knowledge of God, and our eyes shall be enlightened, and we shall not doubt and say that this or that is impossible, but shall see all things as they are.
Eph. 1:18. "that you may know what is the hope of His calling,"
That is, to what hope we are called. It is clear that it is to adoption and to the enjoyment of heavenly blessings and to having Christ as our head. But since this belongs to the future, spiritual revelation is needed to know it.
Eph. 1:18. and what is the richness of His glorious inheritance for the saints,
And this, as something still unknown, has need of revelation from the Spirit — namely, what blessings the saints will inherit. For they are great. Therefore he also calls them "the riches of the glorious inheritance," that is, unspeakable glory, surpassing understanding. And he calls it an "inheritance" because it will yet be given to the sons.
Eph. 1:19. and what is the exceeding greatness of His power toward us who believe, according to the working of His mighty strength,
Eph. 1:20. which He worked in Christ, raising Him from the dead
The foregoing concerned the future. But now he speaks of what has already taken place, so that from this the former might also become credible. What then is this? That, he says, we believed, for this too requires revelation, so that you might understand it more clearly. So then what? Did the Ephesians not realize that they had believed? Of course they realized it, but not in the way he now speaks of. For it is not easy to know this, because great power is needed to persuade a soul and turn it away from error — such power is needed as is not required for raising the dead. For the Lord raised the dead by a single word alone, yet He did not persuade the Jews even with many speeches and wondrous deeds. Therefore he says that for this too we have need of the revelation of the Spirit, in order to understand that our acceptance of faith is a matter of great power and the working of God. And just as He raised Christ from the dead, so also He raised us, who were dead, from unbelief. Therefore he also called this "the surpassing greatness of His power" and "the might of His strength." For when the prophets accomplished nothing, and all creation — both the visible, teaching by its good order, and the invisible, in the person of the angels who instructed and admonished — then unexpectedly we received salvation. And the words "He worked in Christ," understand them as spoken of the human nature. For the One who rose from the dead is Man, even though He was united with God.
Eph. 1:20. and seated [Him] at His right hand in the heavens,
Eph. 1:21. far above all Principality, and Authority, and Power, and Dominion,
He did not say "high," but "far above," to indicate the greatest height. For from the uttermost depth He raised human nature in Christ to the very highest point. Of course, he speaks of it as having died and been raised, since the divine nature truly did not die, was not raised, and was not exalted, as it was always above every height. Thus, above every angelic power sat the formerly despised human nature.
Eph. 1:21. and every name that is named, not only in this age, but also in the one to come,
Whatever it may be, he says, in heaven, it is below This One who was assumed and ascended, and He is above all. From this we learn that there are certain powers which we cannot even name now, but which will then be revealed.
Eph. 1:22. and put all things under His feet,
Lest from the words "having seated above" you conclude that He received only the first honor, he indicates that He also made Him lord over all. And He did not simply subject, but gave in complete subjection: "under His feet."
Eph. 1:22. and set Him above all things, as head of the Church,
O wonder! He seated the Church on that very same throne as well; because where the head is (i.e. Christ), there is the body also (i.e. the Church itself). The words "above all" indicate that He gave a head that is mighty, which is above all, above angels, above archangels.
Eph. 1:23. Which is His Body, the fullness of Him who fills all in all.
Lest you, having heard this, should think that by the name "head" some rule and authority is meant (for the word "head" has this meaning as well), he says that Christ is the head of the Church as a body, and is likewise akin to it and closely united with it. And the Church is His fullness. For just as the body is the fullness of the head, completing it with its members, so also the Church is the fullness of Christ, "who fills all in all." For Christ is completed and, as it were, perfected by all the members in the person of all believers: He is completed, as it were, by a hand in the person of a merciful man who helps the weak in various ways; He is completed, as it were, by a foot in the person of a man who undertakes a journey for the sake of preaching and who cares for his brethren, and He is completed by another member in another believer. And thus He is completed by all the members in the person of all believers, that is, through the agency of all believers, when one renders one service and another renders another. For then our head, Christ, becomes perfect, that is, receives a perfect body, when we are all together united and closely bound.
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