Ephesians 2

Doddridge observes, must “manifestly take in every spiritual blessing, and principally must refer, not to extraordinary and miraculous gifts, but to the sanctifying and saving graces of the Spirit; such as effectual calling, justification, by grace, the adoption of children, the illumination of the Spirit, and all the graces of the Christian life, which are common to all believers, and communicated to them in all their several branches. And these are blessings in heavenly things, as they are things that have a manifest relation and respect to heaven, and have a tendency to fit us for it.” These blessings, we have said, flow from the Fountain of all blessedness: “According (says the apostle) as he hath chosen us in him (that is, Christ) before the foundation of the world.”

We do not think it necessary here to enter into the doctrine of divine decrees; thus far appears to us obvious, doth from the Scriptures and common sense: if God is that infinite, eternal, and unchangeable Being we are accustomed to believe, whatever he does in the course of infinite duration, he must always have intended to do; and if he constituted his only begotten Son to be the Head and Saviour of his people before the foundation of the world, he must also have then chosen and appointed them to be the members of his church, (or mystical eek) and the subjects of his kingdom. But it is important for us always to bear in mind the great end and object of this appointment; namely, that they should “be holy and without blame before him in love.”

It is, therefore, a contradiction in terms, as well as an error in fact, to pretend that the doctrine, that men are predestinated to holiness, has in itself a tendency to lead them to licentiousness. We are not, however, warranted to say, that such was the happy lot of all the members of the Ephesian church, since undoubtedly there were hypocrites among them, as well as in other churches; but the apostles, as Dr. Doddridge remarks, had reason, in the judgment of charity, to believe, that the greater part were true believers. There is a singular richness and evangelical unction in the style of this epistle, which attributes every thing “to the praise of the glory of divine grace,” and the mercy of that divine Being, who, perfectly independent of his creatures, “worketh all things after the counsel of his own will.”

In describing the operations of divine grace, they are compared to that almighty energy by which Christ was raised from the dead; and then St. Paul bursts into a rapture on contemplating the glories to which our Saviour is exalted, “far above all principality and power:” and the fulness of grace which he possesses, as “Head over all things to his church, which is his [mystical] body, the fulness of him that filleth all in all;” that is, that filleth with light, and happiness, and glory, all the pure intelligent creation. Cap. I. Ver. 1—22. St. Paul describes what the Ephesians were by nature, and what they were made by grace.—By nature the Ephesians, as, indeed, all mankind, were dead in trespasses and sins; buried in the pleasures of vice, and the absurdities of idolatry.

But he who had raised our Lord, in a literal sense, from the dead, and exalted him to his own right hand in glory, had, by his Holy Spirit, raised them from their graves of ignorance and lust—had quickened them, through their union to him, and virtually exalted them to sit and reign with him in heaven; that is, he had begun in them a work of grace, which was to terminate “in glory everlasting.” In this account, two or three circumstances demand our attention. 1. The depths of human guilt and misery, commonly comprised under the term Original Sin, which is defined to be ‘the fault and corruption of the nature of every man, that naturally is engendered of the offspring of Adam, whereby man is very far gone from original righteousness and is of his own nature inclined to evil, so that the flesh lusteth always contrary to the spirit.”

Original sin naturally leads to actual sins; for our spiritual death is not of that nature as to destroy moral action, or human responsibility. The active mind of man devoid of grace will easily transgress; and what the apostle elsewhere says of females, ((1 Timothy 5:8),) “She that liveth in pleasure is dead while she liveth,” is equally true of the other sex; and never was the trade of criminal pleasure carried to a greater excess than among the Ephesians. And not only were they sunk into sensuality, but also into infidelity and even atheism. “The Ephesians, in common with other Gentiles, (says Hall,) are described as being, previous to their conversion, without God in the world—that is, without any just and solid acquaintance with his character, destitute of the knowledge of his will, the institutes of his worship, and the hopes of his favour; to the truth of which representation, whoever possesses the slightest acquaintance with Pagan antiquity, must assent; nor is it a fact less incontestable, that while pagan, human philosophy, was never able to abolish idolatry in a single village, the promulgation of the gospel overthrew it in a great part (and that the most enlightened) of [the world].”

That regeneration, conversion, and sanctification, are peculiarly the work of God. “God, who is rich in mercy, for his great love, wherewith he loved us, even when we were dead in our sins, hath quickened us together with Christ. By grace are ye saved through faith, and that not of yourselves: it is the gift of God: Not of works, lest any man should boast.” And notwithstanding we have so repeatedly recurred to this truth, and shown it to be the foundation doctrine of the church of Christ, we cannot refrain from quoting one other short but pointed passage from “The Homily of Salvation: This faith the Holy Scripture teacheth us: this is the strong rock and foundation of the Christian religion; this doctrine all old and ancient authors of Christ’s church do approve; this doctrine advanceth and setteth forth the true glory of Christ, and beateth down the vain glory of man; this, whosoever denieth, is not to be accounted for a Christian man, nor for a setter forth of Christ’s glory; but for an adversary to Christ and his gospel, and for a setter forth of men’s vain glory.”

3. Not only are regeneration and justification works of grace, but the whole process of human salvation; and no part more so than the great work of reconciliation and atonement, as thus expressed: “Ye who were afar off are made nigh by the blood of Christ.” Here seems, as Dr. Doddridge remarks, to be an evident allusion to the privilege of those Israelites, who, having been under any ceremonial pollution, “were cleansed from their guilt by the blood of atonement, and so had free liberty of entering the temple and conversing with God, on which account they are called a people near him.” ((Psalms 48:14).) It is added, “He is our peace, who hath made both one;” that is, who hath reconciled both Jews and Gentiles to himself, and to each other; “and hath broken down the middle wall of partition;”

alluding to the wall that separated the two courts of the Jews and Gentiles in the temple. “Having abolished in (or by) his flesh, the law of the commandments contained in (the Mosaic) ordinances; to make in himself of twain, one new man;” that is, to form by the union of Jews and Gentiles, one mystic body, even the Christian church. “And that he reconciles both unto God in one body by the cross, having slain the enmity thereby;” that is, the enmity of both to God, and to each other. Here we must always remember, that the first motion of reconciliation comes from God, who, though the offended party, provides the atonement necessary to satisfy his justice; and even condescends, by his word and ministers, to beseech sinners to be reconciled unto him.

Even Christ himself, “who is our peace,” came down and preached peace personally to the Jews; and ministerially by his apostles to the Gentiles: and both being formed into one house, or household, and built on one foundation, “grow up,” as it were, through the influences of the Holy Spirit, into a sacred temple, a habitation for the Most High himself. 4th, and lastly, (though not so placed in our chapter,) the scheme of redemption no less secures the interests of holiness and good works, than it does the glory of God’s free grace. “We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.” Can any thing be more strongly expressed?

Ordained to good works, and new-created, expressly to enable us to perform them! Will any man after this say, that the doctrines of grace are unfriendly to good works?

Notes on the verses

After I heard.—St. Paul not having been at Ephesus for five or six years, had made anxious inquiries after their welfare, and rejoiced in the reports which he received. f; Ver. 18. The eyes of your understanding being enlightened.—Doddridge, {and that he would give you to have} ‘the eyes of your understanding en- 7 ” <3 0 The exceeding greatness, &c.—Bishop Pearson notices the great beauty = emphasis of this passage.—Mighty power.—Doddridge, “Power Ch lg That filleth all in all.—Doddridge, “all [persons] in all places.” See (Colossians 2:9). Chandler thinks here is an allusion to the famous statue of Diana; who, according to St. Jerome, was considered as the nurse, supporter, and life of all living creatures.

IL Ver. 1. And you hath he quickened.—By the words, “hath he quickened” being put by his translators in Italic, we are warned that they are not in the original of this passage, but supplied from some other verse, which in this case may be from the preceding chapter, wherewith, no doubt, it is intimately connected; as from verse 20. God raised Christ from the dead, set him at his own right hand: so also “hath he quickened you,” “were spiritually dead—dead in trespasses and sins:” and, upon this we think with Doddridge, that this is the most natural supplement corresponding, as it does, with verses 6 and 7 following. Chant “and cree night, however, take the supplement from the verse immediately, he does “And you hath he filled;” namely, from the fulness which is in

14, 16. This also is a good and pertinent sense, though we prefer a Ver. 2. Prince of the power of the air.—Satan, who is a captor, and reigns within his prison. See Jude 6. Ver. 3. Desires.—Gr. “Wills.” Ver. 8. And that not, &c.—The gift of God here spoken of is salvation. Ver. 10. God hath before ordained.—Margin and Doddridge, “prepared us.” The former sense, if not here, is plainly expressed in verse 4 of (Ephesians 1); and the latter is thus expressed in the 10th article of the Church of England: “We have no moral power to do good works, pleasant and acceptable to God, without the grace of God by Christ preventing [i.e. going before] us, that we may have a good will, and working with us when we have that good will.”

That want of ability to do right, which springs from a depraved will, or bad disposition, does not excuse men from their obligations to do right; because, the more disinclined men are to do their duty, the more culpable they are. Ver. 12. Having no hope—i.e. no well-z: — wi Ver. 19. Stran, how many Popes are grounded have! Without God. ith them: Strangers were probably prose ig Ore and foreigners.—The st 2 lytes, who reside Ver. 20. Corner stone.—Builders tell us, this corner stone (akrogoniaiou) was the key-stone of an arch. “It is a chief stone, and in the most conspicuous situation—the highest place. It is precious, or valuable; generally a picked piece, and richly sculptured. It is exactly in the centre of the arch; or, as the idea of the apostle expresses, the very point where the prophets and the apostles, the Old and New Dispensations, meet; and it is the foundation or head of the whole; for if the key-stone were removed, the whole building would fall in ruins.”

Ver. 21. Fitly framed.—This may allude to Solomon’s temple, of which all the stones were shaped and fitted before they were brought together. (1 Kings 6:7). So all the stones of the heavenly temple are fitted by the Holy Spirit on earth, before they are raised to Heaven. Chap. III, Ver. 1. For you Gentiles.—There is no doubt but the persecuting spirit of the Jews, which led to all Paul’s sufferings, was kept up chiefly by his zeal for the conversion of the Gentiles. See (Acts 21:28). Many commentators include verses 2 to 13 within a parenthesis, and read “For this cause, &c. I bow my knees;” but we see no necessity for this, if, with Doddridge and Macknight, we supply the verb am thus—“I Paul [am] the prisoner of Jesus Christ,”

&c. Ver. 2. If—Doddridge, “since.” Macknight, “seeing.” I wrote afore. Ver. 3. By revelation.—See (Acts 9:15-16); xxii. 21, &c.—This, some think, refers to what Paul had said in the preceding parts of this epistle—“I have written afore;” namely, (Ephesians 1:9-10); ii. 11, &c. Ver. 5. Which in other ages was not, &c.—“It was known long before that the Gentiles should be added to the church; but it was not known that they should be “heirs of the same inheritance,” &c. Doddridge names to stand in.” But to return to our apostle: 2. We must briefly notice the end and object of his mission, which Dr. Chandler and other commentators think, is here spoken of in allusion to the temple and worship of Diana.

There treasures were hidden of great value; and mysteries were practised, known only to the initiated and to the officiating priests; but in the gospel are mysteries and treasures infinitely more valuable, which, indeed, had long been hidden in the secret counsels of the Almighty, but were now to be publicly declared to all men; and not to men only, but to angels, who in the churches of Christ listen with pleasure, to learn the manifold wisdom of God—That is, the wisdom which is displayed in his gospel. (See St. Paul entreats his Ephesian friends not to be at all discouraged at hearing of his suffering affliction, or persecution, on their account; since he gloried in sufferings for Christ’s sake, and wished them to do the same.

For his part, he was neither anxious to avoid, or be delivered from them; but only that they might be instrumental to promote the glory of God, and the salvation of men: and, for the Ephesians, his prayer was, that they might be strengthened, comforted, and enlightened, by the Spirit of God; that being planted in Christ, and founded on him, they might be deeply rooted in love to God, and, as he elsewhere states it, grow up into a spiritual building—“a habitation of God through the Spirit;” that is, into a spiritual temple filled with the glory of God in all its beauty, and in all its communicable fulness, that their minds might be enlarged, so as, in great measure, to comprehend the love of Ver.

6. That the Gentiles should be fellow heirs, &c.—Macknight renders this more literally, “Joint heirs, and a joint body, and joint partakers,” &c.—that is, the Gentiles are united with the Jews in all their privileges. Ver. 8. Less than the least.—(Gr. Elachistoteros.) Dr. Goodwin thinks he might here have some reference to his Roman name, Paulus, which signifies little: as also to the smallness of his person.—Unsearchable riches.—Literally, untraceable. Ver. 9. And to make all men see.—Literally, “to enlighten all men that they may see.”—The fellowship of the mystery—That is, of God’s mercy to the Gentiles; and instead of revealing these doctrines to a select few only, as in the Pagan mysteries, they were to be revealed to all nations, and to all classes of mankind; even though hitherto kept secret, and hidden, as it were, in the bosom of the Almighty, from the foundation of the world; i.e. from eternity, for thus ancient are all the purposes of God, (see ver. 11;) even of him who created all things by Jesus Christ. Some critics, indeed, interpret this, not of the creation of our system, but of the regeneration of mankind by the gospel. But this agrees not with the context: for to say the mystery immediately referred to had been kept secret from the first promulgation of the gospel, is directly contrary both to the fact and the design of the —The multifarious or greatly diversified wisdom of God. Ver. 12. In—by, or through—whom we have boldness.—Doddridge, “freedom of speech.”—By the faith of him—i.e. by faith in Christ. Ver. 14. Of our Lord Jesus Christ.—These words are wanting in some “Now to the God, whose power can do More than our thoughts or wishes know, Be everlasting honours done By all the church, through Christ his Son.”—Watts.

(Ephesians 4:1-32). The simplicity and harmony of the Christian faith, on which are founded exhortations to peace and holiness.—As a farther inducement to the Ephesians to listen to his affectionate advice, St. Paul again reminds them, that he was now a prisoner for their sake; he beseeches them, therefore, to walk worthy their high and holy vocation, with all meekness and affection, endeavouring to “keep the unity of the Spirit in the bond of peace.” There is (saith he) one mystical body, namely, the church of Christ; one holy Spirit, by which that body is animated; one Lord Jesus, to whom we all owe subjection and obedience; one system of faith and righteousness, which we all acknowledge; one baptism, by which we are all introduced into the church of Christ, and one God and Father of all—that supreme eternal Being, from whom all our blessings flow, and, “in whom we live, and move, and have our being.”

((Acts 17:28).) He is the great fountain, both of our temporal and spiritual blessings, which are distributed to us through the medium or Christ our Mediator, and according to his pleasure—that is, as he is pleased to measure out to us from his fulness. ((John 1:16).) Therefore David saith, “When he [Christ] ascended up on high,” after his resurrection, he received, as a part of his high reward, and that he might bestow them on his followers, a variety of spiritual gifts, which he accordingly distributed. In this there seems a double allusion to the military triumphs of ancient MSS. and versions; but neither their insertion nor their omission at all affects the sense. Ver. 15. Of whom—i.e. of God the Father—Is named.—Macknight, “denominated.” The Jewish writers call heaven the upper, and earth the lower family of God. Ver. 16. Riches of his glory, &c.—Riches of grace are called riches of glory in scripture. In this verse, mercy is intended by the phrase riches of his glory, for it is that which God bestows and for which the apostle prays. Compare (Romans 9:22-23). In these verses the apostle speaks of God’s making known the power of his wrath on the vessels of wrath, and of making known the riches of his glory on the vessels of mercy. Ver. 17. Rooted and grounded.—Macknight, “Firmly rooted and founded.” Ver. 19. Filled with all.—Hammond, “Unto all.” “Suggesting,” says Pye Smith, “the sublime conception of an approximation to the supreme perfection which we see by religion now, and shall be ever growing in the holiness and bliss of the future state.”