A commentary, explanatory, doctrinal, and practical, on the Epistle to the Ephesians

Front matter

LIBRARY OF

LEWIS BINGLEY WYNNE

A. B, A.M. .COLUMBIAN COLLEGE. '71, '73 WASHENGTON, D. C.

Chapter I. Salutation

Verses 1, 2. Paul, an Apostle of Jesus Christ, by the wiU of God, to the saints which are at Ephesus, and

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

A3S-ALYSIS.

Paul, an Apostle hy divine authority — The character of those addressed — The matter of the salutation.

I. An apostle is one sent forth by the authority of a supeiior — one commissioned to discharge some trust. It is the common idea of a messenger. In this sense, several of the disciples of Christ are called apostles ; as Barnabas,* Andronicus, and Junia.^ These two are said to be "of note among the apostles" — not probably in comparison with the twelve, but with Barnabas, Timothy, Titus, and Epaphroditus.' These were messengers of the churches,

1 Acts xiv. 4—14. 2 Horn. xvi. 7. 3 2 Cor. viii. 23; Phil. ii. 25.

sent out in company -with some of the twelve apostles, or alone.

Christ is called an apostle,^ sent forth from heaven, to be the light of the world, to make expiation of sin, and bring in everlasting righteousness. My doctrine is not mine, but His that sent ms? I must work'the works of Him that sent me.' Though in His preexistent and divine nature Christ was in all respects equal with the Father, yet He voluntarily humbled Himself to become a messenger. Not only was Christ's human nature under law, but His divine nature voluntarily assumed this position — a subordinated relation to the Father.^ He humbled Himself. The connection of the Eternal Spirit with the rational soul of Jesus, was not that of mere divine influence, as in sanctification, ov in inspiration, or in enabling the soul of the Son of man to endure under its awful weight of responsibilities and trials. It was a personal, mysterious union, such that the divine was humbled (not changed) to the human. This and the doctrine of the Trinity, Turretin considers the two great mysteries of religion; and this union of the divine and human natures of Christ, Paul calls the mystery of godliness.* It was not the human alone in Christ that was subject to authority ; but the Godman, Christ, the Son of God, became an apostle.

In a sense somewhat like, yet peculiarly modified, was Paul an apostle. He was one of the last of the thirteen apostles, so designated in the New Testament, and specifically distinguished from any other of the apostles, or prophets, or evangelists. The object of the apostolic ofRce was to constitute leaders in carrying forward what Christ had commenced: 1, specially to be witnesses of

1 Heb. iii. 1. 3 John ix. 4. 5 1 Tim. iii. 16.

2Johnvii. 16. 4 Phil. ii. 6— 8.

Chap. 1.1,2. -EPHESIANS. 13

his resurrection.i That Paul might be fully qualified to be a witness of Christ's resurrection, the Saviour, after his death, appeared to him on his way to Damascus.^ Paul asserts that he had seen Jesus after His resurrection, as a ground of competency to be a witness of the fact of this keystone of miracles. 2. This class of leading apostles were permanently inspired — habitually so. They were, therefore, not only infallible when inspired, but always infallible, because always inspired. Hence they were fitted to establish the truth in the earth in Christ's stead, and as His ambassadors. Others, specially the New Testament prophets, were occasionally inspired. 3. These apostles were endowed with the power of working miracles, the facts of which are abundantly recorded in the historical portions of the New Testament.' Paul vindicates his apostolical rank by referring to his miracles, wrought among his brethren. Not only by his self-denying piety, but. by "signs, and wonders, and mighty deeds."* 4. This class of apostles had power to communicate the gifts of the Holy Ghost to whom they would.^

Paul was an apostle of this select class, and was equally qualified with the other twelve, first chosen. He had seen Jesus ; he was inspired, and so made an infallible teacher of the gospel. He was enabled to perform miracles, and to impart to others the gifts of the Holy Ghost.

He was an apostle of Christ Jesus ; that is, sent forth by Christ as His messenger, to preach His gospel to both Jews and Gentiles, specially to the latter.

His appointment was divine — b^the will of God. He did not intrude himself into this ofiice, but was called to be

1 Acts i. 22; ii. 32j iii. 15; 1 Cor. xv. 15. 4 2 Cor. xii. 12; Acts xix. 11.

2 Acts ix. 3, etc. 3 Acts v. 12. 5 Acts viii. 15, 17 ; xix. 6.

14 COMMBNTAET. Chap. I. 1, 2.

an apostle, separated unto the gospel of God,^ not by the authority of the other apostles, or by any man,^ but by the authority of God. In this appointment, God acted as a sovereign, self-moved. His ordination was internal and external, and both of God. First, God working in him mightily,'' and secondly by the appearance of Christ to hihi on the way to Damascus. On account of the peculiar manner in which Paul was externally inducted into his apostleship, and the frequent efforts made by his enemies to weaken his authori^, he found it necessary repeatedly to assert the high authority of his commission. As the infallibility of his teaching depended on his apostolical appointment, he never suffered it to be lightly thought of.

II. The epistle is addressed. To the saints which are at JEJphesus. Believers are called saints, not because they are perfect in holiness, but because they have hegun a life of holiness; — pardoned and regenerated, cleansed by the blo«d of Christ and by the Holy Spirit. They desire perfect holiness.^ They shaU ultimately attain to it.^ Holiness and glory will be inseparable in eternity." No moral defilement or falsehood can enter heaven, while the path of the just is as a shining light, which shineth more and more unto the perfect day.^ To this end, that they should be holy, etc.. Christians were chosen in Christ before the foundation of the world.* To this end Christ died, to redeem them, not only from the curse of the law, but also from the power of sin. He gave Himself for us, that H(j might redeem us from aU iniquity, and purify unto Himself a peculiar people.' 1o execute this eternal purpose of God, and that Christ may see the fruits of His sufferings,

1 Eom. i. 1. 4 Matt. v. 6; FhiL iii. 7—14. 7 Prov. it. 18.

Chap. 1.1,2. BPHESIANS. 15

all things are made to work together for good to them that love God. Everything concerning the believer tends to the day of his redemption. Christians are called saints, not because already perfect, but because in the divine purpose, and in the fulness of Christ's gi-ace, they are foreseen without spot."^ Paul uses the terms "spiritual" and "perfect" interchangeably.^ This shows not only what believers are destined to become, but what they have begun to be, and distinguishes them from the unrenewed.

And to the faithful in Christ Jesus. — Even to the faithful. True saints are faithful as the followers and servants of Christ. In Christ Jesus, means either simply Christians, or those who are in Christ by faith, as the branch is in the vine ;*and so are faithful, through the efficacy of His grace.

III. Grace he to you, and peace from God our Father, and from tJie JLord Jesus Christ. It is probable that there never have been a people on earth who, on meeting and at parting, did not employ some expression of good wishes. That sin has rendered the race criminally selfish, needs no proof. But that there is in human nature some natural, instinctive benevolence, which sin has not wholly destroyed, is seen in this universal practice of expressing good wishes. It is, doubtless, often a mere form; sometimes basely hypocritical — showing, nevertheless, that a desire for the happiness of others, when it does not conflict with otir own, is constitutional. It is not piety, nor is it even virtuous or meritorious ; but it is amiable and lovely, when sincere. Sin has wholly destroyed the love of God in the heart. Until renewed by grace, the natural heart has not one emotion of true piety towards God, and depravity sadly enfeebles our instinctive benevolence. Yet it has not wholly destroyed it. Its existence in the constitu-

16 COMMBNTAEY. Chap. 1. 1, 2.

tion is indispensable to the existence of society, wlien grace is ■wanting.

The general expression is one of mere good-will. " Peace be unto thee," or " upon thee," or " with thee : " " Prosperous be thou:" "Joy to thee." These are the usual modes of salutation among the heathen. The Jews, and such other nations as have shared with them in a divine revelation, including the Mohammedans, have made it a mere formal invocation — "God bless thee!" "The mercy of God be upon thee ! " Christian salutations are frequently, specially in writing, distinguished by a recognition of Christ as the medium, and often as the source of the blessings invoked — "The grace of our Lord Jesus Christ be with you all ; " or, as in this passage, " Grace be to you, and peace, from God our Father, and the Lord Jesus Christ." Pious men not only wish their fellow-men well, but understand that every good and every perfect gift comes from the Father of lights, and not only through the mediation of His Son, but directly from Him as the Source. God in Christ is the giver, and the gift is everything needful for this life and that which is to come. Hqi^iness, as well as happiness, is the prayer of the Christian for his fellow-men. That Christ is the divine Source of these blessings, as well as God the Father, is eviftent, not only from the fact that, as in this salutation, His name is associated with that of the Father, but several times, in the salutations and benedictions found in the Epistles, His name alone is used — " The grace of our Lord Jesus Christ," etc. This is explicable only on the supposition of His equality and oneness with the Father — a doctrine which everywhere pervades the New Testament. Grace means all unmerited favors ; peace, the blessed state of the soul in the enjoyment of these favors.

Chap. 1. 3. EPHBSIANS. 17

GRATITUDE FOR THE PROVISIONS OF MERCY.

Yerse 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.

Blessed. — To bless signifies both to reverence, and to make or wish happy. Both ideas are included in this word. God is worthy of praise and adoration. He is a Being of absolute goodness — glorious in holiness and unbounded in love — and therefore should be adored. This grateful praise is emphatically due from beings for whom He has made such rich provisions of salvation. God is already, and in Himself, infinitely happy. This we cannot augment. Our piety and gratitude, therefore, consist in the pleasure we experience in knowing that He is thus happy.

The object of praise is the -God and Father of our Lord Jesus Christ. Christ calls God His God. "My God! my God ! why hast thou forsaken me ? " ^ This language was employed during His agony on the cross. After His resurrection, in conversation with Mary at the sepulchre, He calls God both His God and His Father, as well as Mary's. "I ascend unto my Father and your Father, and to my God and your God."^ As a human being, Christ is as much a creature of God as any man. To Him, in His lower nature, God stands, and will eternally stand, in the relation of Creator, Protector, and Benefactor. To Him God will be an eternal object of worship. God was also His lawgiver. As human, Christ was made of a woman — made under the law ; ^ as divine. He voluntarily placed himself under law. Divinity was voluntarily humbled. God made requirements

1 Matt, xxvii. 46; Mark XT. 34. 2 John xx. 17. 3 Gal. iv. 4.

2* of Him. Mysterious as the doctrine is, He obeyed. "Lo, I come. I delight to do thy will, O my God ; yea, thy law is within my heart" [a spirit of obedience].' It was by keeping the moral law, and by being obedient unto death, even the death of the cross (which was God's will), that He made expiation of sin. By the obedience of one shall many be jnade righteous.^ The entire, complex will of Christ, human and divine, was obedient. God was Mis God.

The apostles also speak of God both as God and Father of Christ.^ In 1 Peter 1 : 3, the same designations are given. Blessed be the God and Father of our Lord Jesus Christ, which, according to His abundant mercy, hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead.

In what sense God is the Father of Christ, there has been much theological controversy. As to the relation of Father and Son, three views have been entertained : 1. That Christ, having only one nature, and that human, holds to God the relation of Son, the same as all the children of God, only higher in His endowments and piety. 2. Another class, believing in His divinity as well as humanity, view Him to be a Son in this complex natvu-e, afid only in that. He is a Son from the time, and in consequence of. His incarnation. 3. A third class consider the relation of Father and Son to have been eternal. As Christ was always with God, He was so as a Son, not created, nor derived, nor dependent, but equal and self-existent, eternally. Christ is called the Son of God and the Son of Man. This diversity is founded on His complex nature, divine and human. As Son of Man, He was the offspring

1 Ps. xl. 7, 8. See, also, Hebi'ews x. 6, 9. 2 Eom T. 19. 3 Eom. xv. 6; 2 Cor. i. 3; xi. 31.

Chap. 1. 3. EPHBSIANS. 19

of Mary, the son of David, of the seed of Abraham. He had a Jewish ancestry. Of the fathers Christ came. The evidences are abundant and obvious.

But why is He called the Son of God ? Why is God called His Father? As Christ and all believers are in a peculiar (mysterious) sense one, and all are the children of God, God is His Father as He is theirs. He is their elder brother. But Christ was a son in a higher sense. He was not the natural offspring of human parents. Mary was His actual mother ; but He had no human father. His human nature was an immediate creation by God — a creation in distinction from generation. His relation to God is, therefore, peculiar, resembling that of no other individual of our race. Though not wholly resembling it, yet as truly a creation as that of Adam. But, perhaps, the fact that Christ was born of a virgin, and had no human father, was rather a proof that God was His Father, than the reason of it ; or both the proof and the reason why. Having no finite father, and as His conception and birth of a virgin were in fulfilment of an explicit prophecy, it was a confirmation of the fact that He was the Messiah, the Son of God. Astestimony, it resembles His resurrection, which declared Him to be the Son of God, with power, or emphatically. This He claimed to be ; and God would not have raised an impostor. His resurrection was the first-fruits of His exaltation to the right hand of God.

But was God eternally His Father? or was Christ an eternal Son ? The eternity of Christ's existence — that is, that He never began to exist, but was always one with God — we shall assume as believed by the reader. When GoS began the work of creation, the Word was already with God. He was not a creature, but the Creator — the beginning of the creation ; that is, the source, or author of it.

As He was not dependent on God for His being, it cannot be on this account God is called His Father. All we know is that He was God, and was with God, in some way identical, in another distinct, or He could not be said to be with God ; and as there is but one God, He could not be said to be God unless He and the Father were one. This He claimed. I and my Father are one.^ I and the Father are the same being, the one living and true God.

The question still recurs : Though eternal in His divine nature, as distinct from the Father, was He an eternal Son? The apostle, in Rom. 1 : 3, 4, in which He distinguishes the human from the divine nature of Christ, refers His Sonship to His divinity most clearly. His resurrection proved Him to be the Son of God according to the spirit of holiness, in His divine nature, in distinction from His human, which was made of the seed of David according to the flesh. It is as a divine being that He is here declared to be the Son of God.

It is difficult to read the seventeenth chapter of John, and not feel that the relation of Father and Son subsisted in some mysterious manner prior to Christ's incarnation. This is specially felt in the fifth verse: "And now, O Father, glorify me with thine own self, with the glory which I had with thee before the world was," — that is, from eternity. The conception seems to be, that, in His previous existence. He had shared, as a son, with His Father, divine glory, which, since His incarnation, had been veiled. To this He prays to be restored, that His human as well as divine nature might be honored with the glory belonging to His preexistent nature as the divine Son — the Son of God.

If it be asked, in what did this relation consist — in what

1 John X. 80.

sense was God His Father ? we are obliged to confess we do not know. This, God has not revealed. He has revealed, we think, that He was an eternal Son, as He was the eternal God. We not only believe the distinction between the Father and the Son was an eternal one, but such an one as to constitute the reason why He, of the three persons of the Godhead, should be sent as a messenger of mercy to guilty men.

One reason, though not the original one, nor the highest, why Christ, in his complex, human and divine nature, is called the Son of God, may be His humiliation and piety on earth. God loved Him as an only begotten Son. He was a well-beloved Son, and heir of all things. Even in His human nature. He was made heir of divine glory.

Who hath Messed us. — In the first part of this verse, to. bless means grateful veneration exercised by men toward God. Here it means the favor of God to man. This distinction pervades the New Testament. With all spiritual blessings. — These blessings are called spiritual, because they are benefits to the soul ; its redemption from sin, in distinction from temporal favors ; grace, rather than material comforts. They are also called spiritual, because the fruits of the Spirit. In heavenly places. — If the translator is correct in inserting ^Zaces after heavenly^ which is not in the Greek, then the idea is that the place of communion with God on earth is the house of God, and the gate of heaven.' It is heavenly, because God is present, and is worshipped as in heaven. But another idea, analogous to the tenor of Scripture, is that the blessings are heavenly in their origin and nature. In Christ. — Through the mediation of Christ, spiritual blessings were pui-posed in Christ, and bestowed on his account, and by his hand. This will receive a fuller consideration in the subsequent verses.

1 Gen. xxviii. 17.

22 COMMENTAKY. Chap. 1. 4— 14.

SCHEME OF MERCY.

What these spiritnal blessings in Christ are, the Apostle unfolds in the following paragraph. It is one of the most remarliable portions of the inspired word. He pours forth, from a deeply penetrated and earnest heart, thoughts and feelings full of mystery, and redolent with devotion. The whole scheme of mercy lies spread out before his own mind, which ho exhibits to the minds of his brethren as a glorious whole, without analysis or rhetorical embellishment. We are able, however, to give to it such an arrangement as shall, we hope, make it. clear, without ilhpairing its truth.

Verses 4 — 14. According as he hatli chosen us in Him, before the foundation of the world, that we sliould be lioly and without blame before Him in love :

5 having predestinated tis unto the adoption of children by Jesus Christ to Himself, according to the

6 good pleasure of His will, to the praise of the glory of His grace, wherein He hath made us accepted in

7 the Beloved : iu whom we have redemption through His blood, the forgiveness of sins, according to the

8 riches of His grace : wherein He hath abounded to-

9 ward us in all wisdom and prudence ; having made known unto us the mystery of His will, according to His good pleasure, wliich He hath purposed in Him-

10 self : that in the dispensation of the fulness of times He might gather together in one all things in Christ, both which are in heaven, and which are on earth ;

11 even in Him : in whom also we have obtained an inheritance, being predestinated according to the purpose of Him who worketh all things after the coun-

12 sel of His own will : that we should be to the praise

13 of His glory, who first trusted in Christ. In whom

Chap. 1. 4-14. EPHESIANS. 23

ye also trusted, after that ye heard the 'word of truth, the gospel of your salvation : in whom also, after that ye helieved, ye were sealed with that Holy 14 Spirit of promise, which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of His glory.

AITALTSIS.

God is the author of these provisions of mercy. — JTie plan of mercy was antecedent to the event — from eternity. — To what believers are chosen. — The reasons which moved God to such acts of grace.

I. God is the author of these provisions of mercy. — The doctrine that it is to God we owe our grateful praise for the provisions of salvation, according to the good pleasure of His will (1 — 5 ; also, 9 — 11), pervades this passage, and the whole New Testament. As I hve, saith the Lord God (the absolute Jehovah, without distinction of persons), I have no pleasure in the death of the wicked.^ God is love.^ Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God.^ God so loved the world that He gave His only begotten Son, etc.* The Gospel had its origin in the divine will. It was after the counsel of Sis own will. The scheme is according to Mis good pleasure., which Se hath purposed in Mimself (5, 9, 11).

n. The plan of man! s redemption was antecedent to the events — from eternity. 1. Several of the terms indicate its antecedency. Having predestinated them (verse 5). To predestinate, is to hmit in, to bound, or to define beforehand; to settle in advance that the event shall occur, and

1 Ezek. xxxiii. 11. 2 1 John it. 8. 8 1 John iii. 1. * John iii. 16.

24 COMMENTARY. Chaf. 1. 4— 14.

how it shall occur. When spoken of as an act of God, it means that some future event is made certain by the divine decree. In the ninth verse, in the Greek, as well as in the translation, another term is employed, having substantially the same meaning. Which He hath purposed in Himself. The plan was conceived, and resolved on, or laid down, in His own mind, prior to its execution. It is a mental determination of a future event. In the eleventh verse both terms are employed — beingf predestinated according to the purpose of Him who worketh all things after the counsel of His own will.

2. Our knowledge of the attributes of God requires us to believe that this plan was not laid in the process of duration ; at some limited period antecedent to the event of our actual faith in Christ. There never could have been a point of duration when God had not chosen those to be saved. If given to His Son as the reward of His yet future sufferings, they must have been eternally given. This interprets the indefinite expression in the fourth verse, according as Me hath chosen us in Him, before the foundation of the world.

III. To what are believers chosen? What are these spiritual blessings of which those chosen are to be made partakers ? In general terms they are salvation, eternal life. But the apostle in this paragraph specifies particular aspects of salvation. 1. That we should be holy and without blame before Him in love; verse 4. 2. Redemption ; which is explained to be the forgiveness of sins by the blood of Christ ; verse 7. 3. That we should be accepted in the beloved; verse 6. That is, God looks upon Christ, who is lovely, and for His sake treats us, though vile and unlovely, as if lovely. This includes all the blessings of Nos. 1 and 2. We are virtually clothed with His love-

Cn.ip. 1. 4—14. EPIIESIANS. , 25

liness, not having our own righteousness, which is of the law, but that which is through the &ith of Christ — the righteousness which is of God by faith.^ 4. That we should be heirs — having predestinated us unto the adoption of children ; vez'se 5.^ 5. The last object specified in this paragraph, and one which was deeply interesting to the Gentile portion of the Ephesian church, was that He might gather together in one, all things in Christ (all which being in Christ are thus His), both which are in heaven and which are on earth ; verse 10. All believers, whether they have finished their course and now sleep in Jesus, or are yet to finish it, are to be gathered into one fold.

Such are some of those spiritual blessings the contemplation of which so enraptured the apostle's mind. They are not a sjDecification of all the blessings flowing to lost sinners through Christ, but they are elementary truths, and some of them comprehend the whole scheme of mercy. No wonder that the apostle should call them the riches of His grace, verse 7 ; or that he should say that the Spirit searcheth the deep things of God.*

IV. What moved God to such acts of grace ? Why did God purpose in Christ, and in the fulness of time execute His purpose, to bless us with such spiritual blessings ? There was no necessity in the case. It was a free, voluntary act. He was coerced by no foreign power. Nor was He morally urged by a sense of justice. God purposed in Himself, according to the good pleasure of His will ; verses 5, 9. He was self-moved. This general jsrinciple is taught in the eleventh verse : Who worketh all things af- ,ter the counsel of His own will. David recognizes this j^rin-

1 Phil. iii. 9. 2 Eom. viii. 17; Gal.iii.29| iv.7; Eph. jii. 6; Titus iii, 7.

ciple of the divine government in His providences. Aceording to thine own heart hast thou done all these things.^ In the solitude of His past eternity He purposed in minself. In the silent depths of His own infinite thoughts and feelings, He foresaw our fallen race, and out of them chose a seed to serve Him, those whom Jle would make holy in love. It was an election of grace?

But this pui-pose was not an arbitrary plan, without reason. In it was infinite wisdom, and to it God was moved by motives. The depths of this wisdom, and the goodness of these motives, entitle Him to eternal adoration and gratitude. To determine without a reason or a feeling, is not the act of a moral agent, created or uncreated. Two of these motives are specified in the passage before us.

1. One was Sis own glory. It was to the praise of the glory of His grace ; verse 5. That we should be to the praise of His glory; verse 12. It was His design to make such a display of His perfections, specially of His grace in raising from the degradation and condemnation of sin all._ who believe, as would call forth the adoring wonder of all. If I be lifted up, says the Saviour,^ I will draw all unto me ; that is, will attract universal admu-ation. To make sinful creatures holy, is a glorious display of power. To make such eternally happy, is an equally glorious exhibition of grace. It makes His grace glorious.