The Argument – Chapter 1

The Argument

THE ARGUMENT

Ephesus, which is familiarly known in history under a great variety of names, was a very celebrated city of Lesser Asia. The remarkable events connected with the work of God in “forming there a people for himself,” (Isaiah 43:21,) through the labors of Paul, together with the commencement and progress of that church, are related by Luke in the Acts of the Apostles. At present, I shall do nothing more than glance at what bears directly on the argument of the Epistle. The Ephesians had been instructed by Paul in the pure doctrine of the gospel. At a later period, while he was a prisoner at Rome, and perceiving that they needed confirmation, he wrote to them, on that account, the present Epistle.

Note 106. See Rosenmuller’s Biblical Geography, volume 27, page 26, Biblical Cabinet.

The first three chapters are chiefly occupied with commending the grace of God. Immediately after the salutation in the commencement of the first chapter, he treats of God’s free election. This affords him an opportunity of stating that they were now called into the kingdom of God, because they had been appointed to life before they were born. And here occurs a striking display of God’s wonderful mercy, when the salvation of men is traced to its true and native source, the free act of adoption. But as the minds of men are ill fitted to receive so sublime a mystery, he betakes himself to prayer, that God would enlighten the Ephesians in the full knowledge of Christ.

In the second chapter, by drawing two comparisons, he places in a strong light the riches of divine grace. 1. He reminds them how wretched they were before they were called to Christ. We never become duly sensible of our obligations to Christ, nor estimate aright his kindness towards us, till we have been led to view, on the other side, the unhappy condition in which we formerly were “without Christ.” (Ephesians 2:12.) 2. The Gentiles were “aliens” from the promises of eternal life, which God had been pleased to bestow on the Jews alone.

In the third chapter, he declares that he had been appointed to be, in a peculiar manner, the Apostle of the Gentiles, because, for a long period, they were “strangers and foreigners,” (Ephesians 2:19,) but are now included among the people of God. As this was an unusual event, and as its very novelty produced uneasiness in many minds, he calls it a

“mystery which in other ages was not made known
to the sons of men,” (Ephesians 3:4,5,)

but “the dispensation” (Ephesians 3:2) of which had been intrusted to himself.

Towards the close of the chapter, he again prays that God would grant to the Ephesians such an intimate knowledge of Christ, that they would have no desire to know anything else. His object in doing so is not merely to lead them to gratitude to God for so many favors, and to the expression of that gratitude by entire devotion to his service, but still more to remove all doubt about his own calling. Paul was probably afraid that the false apostles would shake their faith by insinuating that they had been only half-instructed. They had been Gentiles, and, when they embraced pure Christianity, had been told nothing about ceremonies or circumcision. But all who enjoined on Christians the observance of the law were loud in the avowal, that those who have not been introduced into the church of God by circumcision must be held as profane persons. This was their ordinary song, that no man who is not circumcised is entitled to be reckoned among the people of God, and that all the rites prescribed by Moses ought to be observed. Accordingly, they brought it as a charge against Paul, that he exhibited Christ as equally the Savior of Gentiles and of Jews. They asserted that his apostleship was a profanation of the heavenly doctrine, because it threw open to wicked men, without discrimination, a share in the covenant of grace.

That the Ephesians, when assailed by these calumnies, might not give way, he resolved to meet them. While he argues so earnestly that they were called to the gospel because they had been chosen before the creation of the world, he charges them, on the other hand, not to imagine that the gospel had been accidentally brought to them by the will of men, or that it flew to them by chance; for the preaching of Christ among them was nothing else than the announcement of that eternal decree. While he lays before them the unhappy condition of their former life, he at the same time reminds them that the singular and astonishing mercy of God appeared in rescuing them from so deep a gulf. While he sets before their eyes his own commission as the apostle of the Gentiles, he confirms them in the faith which they had once received, because they had been divinely admitted into the communion of the church. And yet each of the sentences to which we have now referred must be viewed as an exhortation fitted to excite the Ephesians to gratitude.

Note 107. “Ou, qu’il ait prins sa volee vers eux.” “Or, that it took its flight towards them.”

In the fourth chapter, he describes the manner in which the Lord governs and protects his church, which is, by the gospel preached by men. Hence it follows, that in no other way can its integrity be preserved, and that the object at which it aims is true perfection. The apostle’s design is, to commend to the Ephesians the ministry by which God reigns amongst us. He afterwards details the fruits of this preaching, — a holy life and all the duties of piety. Nor does he satisfy himself with describing in general terms how Christians ought to live, but lays down particular exhortations adapted to the various relations of society.

Chapter 1

COMMENTARIES ON THE

EPISTLE OF PAUL TO THE EPHESIANS.

CHAPTER 1

Ephesians 1:1-6

1. Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:

1. Paulus Apostolus Iesu Christi per voluntatem Dei, sanctis omnibus qui sunt Ephesi, et fidelibus in Christo Iesu,

2. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

2. Gratia vobis et pax a Deo Patre nostro, et Domino Iesu Christo,

3. Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ;

3. Benedictus Deus et Pater Domini nostri Iesu Christi, qui benedixit nos in omni benedictione spirituali, in coelestibus Christo;

4. According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

4. Quemadmodum elegit nos in ipso ante mundi creationem, ut simus sancti et inculpati in conspectu suo per charitatem;

5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,

5. Qui praedestinavit nos in adoptionem per Iesum Christum in seipso, secundum beneplacitum voluntatis suae,

6. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

6. In laudem gloriae gratiae suae, qua nos gratos habuit in dilecto.

1. Paul, an apostle. As the same form of salutation, or at least very little varied, is found in all the Epistles, it would be superfluous to repeat here the observations which we have formerly made. He calls himself “an apostle of Jesus Christ;” for all to whom has been given the ministry of reconciliation are his ambassadors. The word Apostle, indeed, carries something more; for it is not every minister of the gospel, as we shall afterwards see, (Ephesians 4:11,) that can be called an apostle. But this subject has been explained more fully in my remarks on the Epistle to the Galatians. (See Calvin on “Galatians 1:1”)

He adds, by the will of God; for “no man ought to take this honor unto himself,” (Hebrews 5:4,) but every man ought to wait for the calling of God, which alone makes lawful ministers. He thus meets the jeers of wicked men by holding out the authority of God, and removes every occasion of inconsiderate strife.

To all the saints. He gives the name of saints to those whom he afterwards denominates faithful in Christ Jesus. No man, therefore, is a believer who is not also a saint; and, on the other hand, no man is a saint who is not a believer. Most of the Greek copies want the word all; but I was unwilling to strike it out, because it must, at all events, be understood.

3. Blessed be the God and Father of our Lord Jesus Christ. The lofty terms in which he extolls the grace of God toward the Ephesians, are intended to rouse their hearts to gratitude, to set them all on flame, to fill them even to overflowing with this thought. They who perceive in themselves discoveries of the Divine goodness, so full and absolutely perfect, and who make them the subject of earnest meditation, will never embrace new doctrines, by which the very grace which they feel so powerfully in themselves is thrown into the shade. The design of the apostle, therefore, in asserting the riches of divine grace toward the Ephesians, was to protect them against having their faith shaken by the false apostles, as if their calling were doubtful, or salvation were to be sought in some other way. He shews, at the same time, that the full certainty of future happiness rests on the revelation of his love to us in Christ, which God makes in the gospel. But to confirm the matter more fully, he rises to the first cause, to the fountain, — the eternal election of God, by which, ere we are born, (Romans 9:11,) we are adopted as sons. This makes it evident that their salvation was accomplished, not by any accidental or unlooked-for occurrence, but by the eternal and unchangeable decree of God.

Note 108. “As to the accumulation of cognate terms in εὐλογητὸς εὐλογήσας and εὐλογία, it may be observed, that in composition such was by the ancients, especially the early writers, rather sought after as a beauty than avoided as a blemish.” — Bloomfield.

The word bless is here used in more than one sense, as referring to God, and as referring to men. I find in Scripture four different significations of this word. 1. We are said to bless God when we offer praise to him for his goodness. 2. God is said to bless us, when he crowns our undertakings with success, and, in the exercise of his goodness, bestows upon us happiness and prosperity; and the reason is, that our enjoyments depend entirely upon his pleasure. Our attention is here called to the singular efficacy which dwells in the very word of God, and which Paul expresses in beautiful language. 3. Men bless each other by prayer. 4. The priest’s blessing is not simply a prayer, but is likewise a testimony and pledge of the Divine blessing; for the priests received a commission to bless in the name of the Lord. Paul therefore blesses God, because he hath blessed us, that is, hath enriched us with all blessing and grace.

With all spiritual blessings. I have no objection to Chrysostom’s remark, that the word spiritual conveys an implied contrast between the blessing of Moses and of Christ. The law had its blessings; but in Christ only is perfection found, because he gives us a perfect revelation of the kingdom of God, which leads us directly to heaven. When the body itself is presented to us, figures are no longer needed.

In heavenly. Whether we understand the meaning to be, in heavenly Places, or in heavenly Benefits, is of little consequence. All that was intended to be expressed is the superiority of that grace which we receive through Christ. The happiness which it bestows is not in this world, but in heaven and everlasting life. In the Christian religion, indeed, as we are elsewhere taught, (1 Timothy 4:8,) is contained the “promise of the life that now is, and of that which is to come;” but its aim is spiritual happiness, for the kingdom of Christ is spiritual. A contrast is drawn between Christ and all the Jewish emblems, by which the blessing under the law was conveyed; for where Christ is, all those things are superfluous.

4. According as he hath chosen us. The foundation and first cause, both of our calling and of all the benefits which we receive from God, is here declared to be his eternal election. If the reason is asked, why God has called us to enjoy the gospel, why he daily bestows upon us so many blessings, why he opens to us the gate of heaven, — the answer will be constantly found in this principle, that he hath chosen us before the foundation of the world. The very time when the election took place proves it to be free; for what could we have deserved, or what merit did we possess, before the world was made? How childish is the attempt to meet this argument by the following sophism! “We were chosen because we were worthy, and because God foresaw that we would be worthy.” We were all lost in Adam; and therefore, had not God, through his own election, rescued us from perishing, there was nothing to be foreseen. The same argument is used in the Epistle to the Romans, where, speaking of Jacob and Esau, he says,

“For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth.” (Romans 9:11.)

But though they had not yet acted, might a sophist of the Sorbonne reply, God foresaw that they would act. This objection has no force when applied to the depraved natures of men, in whom nothing can be seen but materials for destruction.

In Christ. This is the second proof that the election is free; for if we are chosen in Christ, it is not of ourselves. It is not from a perception of anything that we deserve, but because our heavenly Father has introduced us, through the privilege of adoption, into the body of Christ. In short, the name of Christ excludes all merit, and everything which men have of their own; for when he says that we are chosen in Christ, it follows that in ourselves we are unworthy.

That we should be holy. This is the immediate, but not the chief design; for there is no absurdity in supposing that the same thing may gain two objects. The design of building is, that there should be a house. This is the immediate design, but the convenience of dwelling in it is the ultimate design. It was necessary to mention this in passing; for we shall immediately find that Paul mentions another design, the glory of God. But there is no contradiction here; for the glory of God is the highest end, to which our sanctification is subordinate.

This leads us to conclude, that holiness, purity, and every excellence that is found among men, are the fruit of election; so that once more Paul expressly puts aside every consideration of merit. If God had foreseen in us anything worthy of election, it would have been stated in language the very opposite of what is here employed, and which plainly means that all our holiness and purity of life flow from the election of God. How comes it then that some men are religious, and live in the fear of God, while others give themselves up without reserve to all manner of wickedness? If Paul may be believed, the only reason is, that the latter retain their natural disposition, and the former have been chosen to holiness. The cause, certainly, is not later than the effect. Election, therefore, does not depend on the righteousness of works, of which Paul here declares that it is the cause.

We learn also from these words, that election gives no occasion to licentiousness, or to the blasphemy of wicked men who say, “Let us live in any manner we please; for, if we have been elected, we cannot perish.” Paul tells them plainly, that they have no right to separate holiness of life from the grace of election; for

“whom he did predestinate, them he also called, and whom he called, them he also justified.” (Romans 8:30.)

The inference, too, which the Catharists, Celestines, and Donatists drew from these words, that we may attain perfection in this life, is without foundation. This is the goal to which the whole course of our life must be directed, and we shall not reach it till we have finished our course. Where are the men who dread and avoid the doctrine of predestination as an inextricable labyrinth, who believe it to be useless and almost dangerous? No doctrine is more useful, provided it be handled in the proper and cautious manner, of which Paul gives us an example, when he presents it as an illustration of the infinite goodness of God, and employs it as an excitement to gratitude. This is the true fountain from which we must draw our knowledge of the divine mercy. If men should evade every other argument, election shuts their mouth, so that they dare not and cannot claim anything for themselves. But let us remember the purpose for which Paul reasons about predestination, lest, by reasoning with any other view, we fall into dangerous errors.

Before him in love. Holiness before God (κατενώπιον αὐτοῦ) is that of a pure conscience; for God is not deceived, as men are, by outward pretense, but looks to faith, or, which means the same thing, the truth of the heart. If we view the word love as applied to God, the meaning will be, that the only reason why he chose us, was his love to men. But I prefer connecting it with the latter part of the verse, as denoting that the perfection of believers consists in love; not that God requires love alone, but that it is an evidence of the fear of God, and of obedience to the whole law.

5. Who hath predestinated us. What follows is intended still further to heighten the commendation of divine grace. The reason why Paul inculcated so earnestly on the Ephesians the doctrines of free adoption through Christ, and of the eternal election which preceded it, has been already considered. But as the mercy of God is nowhere acknowledged in more elevated language, this passage will deserve our careful attention. Three causes of our salvation are here mentioned, and a fourth is shortly afterwards added. The efficient cause is the good pleasure of the will of God, the material cause is, Jesus Christ, and the final cause is, the praise of the glory of his grace. Let us now see what he says respecting each.

To the first belongs the whole of the following statement God hath predestinated us in himself, according to the good pleasure of his will, unto the adoption of sons, and hath made us accepted by his grace. In the word predestinate we must again attend to the order. We were not then in existence, and therefore there was no merit of ours. The cause of our salvation did not proceed from us, but from God alone. Yet Paul, not satisfied with these statements, adds in himself. The Greek phrase is, εἰς αὑτὸν, and has the same meaning with ἐν αὑτῷ. By this he means that God did not seek a cause out of himself, but predestinated us, because such was his will.

But this is made still more clear by what follows, according to the good pleasure of his will. The word will was enough, for Paul very frequently contrasts it with all outward causes by which men are apt to imagine that the mind of God is influenced. But that no doubt may remain, he employs the word good pleasure, which expressly sets aside all merit. In adopting us, therefore, God does not inquire what we are, and is not reconciled to us by any personal worth. His single motive is the eternal good pleasure, by which he predestinated us. Why, then, are the sophists not ashamed to mingle with them other considerations, when Paul so strongly forbids us to look at anything else than the good pleasure of God?

Note 109. “This could not have been obtained by our own strength, had he not by his eternal decree, adopted us into the right and privilege of children, and that by Jesus Christ, to whom he hath so closely united us by faith and love, that we have become his members, and are one with him, and obtain (by communication with him) what was not due to our own merits.” — Erasmus.

Lest anything should still be wanting, he adds, ἐχαρίτωσεν ἐν χάριτι This intimates, that, in the freest manner, and on no mercenary grounds, does God bestow upon us his love and favor, just as, when we were not yet born, and when he was prompted by nothing but his own will, he fixed upon us his choice.

Note 110. “Il nous a rendu agreables.” “He hath made us acceptable.”

Note 111. “The original word, ἐχαρίτωσεν, ‘he hath made us accepted,’ is not used by any profane authors; however, the sense of it is plain. It is used in the angel’s salutation to the Virgin Mary, ‘Hail, thou that art highly favored;’ and that the word there is rightly rendered, is plain from the reason which the angel himself gives, ‘Thou hast found favor with God.’ (Luke 1:28,30) So that the plain meaning of the word, and the true rendering of it in the place before us, is, not as we have translated it, ‘made us accepted,’ but ‘highly favored us.’” — Chandler.

The material cause both of eternal election, and of the love which is now revealed, is Christ, the Beloved. This name is given, to remind us that by him the love of God is communicated to us. Thus he is the well-beloved, in order that we may be reconciled by him. The highest and last end is immediately added, the glorious praise of such abundant grace. Every man, therefore, who hides this glory, is endeavoring to overturn the everlasting purpose of God. Such is the doctrine of the sophists, which entirely overturns the doctrine of Christ, lest the whole glory of our salvation should be ascribed undividedly to God alone.