ON

THE EPISTLE OF PAUL

TO THE

EPHESIANS.

CHAPTER I.

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. 2. Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ. 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. 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. 5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6. To the praise of the glory of his grace, wherein he hath made us accepted in the Beloved.

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 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,'

1 Eph. iv. 11.

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that can be called an apostle.1 He adds, by the will of God, for "no man ought to take this honour unto himself," 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. 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 no man is a saint who is not a believer.3

3. Blessed be the God and Father of our Lord Jesus Christ. The lofty terms in which he extols 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 shows 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, 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.

4

This subject has been explained more fully in my remarks on the Epistle to the Galatians.-Author's Note.

2 Heb. v. 4.

To all the saints. Most of the Greek copies want the word all; but I was unwilling to strike it out, because it must, at all events, be un lerstood.-Author's Note.

4 Rom. ix. 11.

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; for 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, 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.

1 1 Tim. iv. 8.

M

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." 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.

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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 any thing 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 every thing 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 suppos

1 Rom. ix. 11.

ing 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. There is no contradiction here, for the glory of God is the highest end, to which our sanctification is su bordinate.

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 any thing 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."1 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

1 Rom. viii. 30.