Charles Hodge · 5 of 30
Epistle to the Ephesians · Chapter I. · COMMENTARY.
V. 1. An apostle of Jesus Christ.—The word apostle is used in three senses in the New Testament. 1. In its primary sense of messenger, John 13, 16 (the messenger), he that is sent is not greater than he that sent him. Phil. 2, 25, your messenger. 2 Cor. 8, 23, messengers of the churches. Ἀπόστολος ἐκκλησιῶν; τουτέστιν, says Chrysostom, ὑπὸ ἐκκλησιῶν πεμφθέντες. Theophylact adds καὶ χειροτονηθέντες. 2. In the sense of missionaries, men sent by the church to preach the Gospel.—In this sense Paul and Barnabas are called apostles, Acts 14, 4. 14; and probably Andronicus and Junias, Rom. 16, 7. 3. In the sense of plenipotentiaries of Christ; men whom he personally selected and sent forth invested with full authority to teach and rule in his name. In this sense it is always used when "the apostles," "the twelve," or "the apostles of the Lord," are spoken of as a well-known, definite class. They were appointed as witnesses of Christ’s miracles, doctrines, resurrection; and therefore it was necessary that they should not only have seen him after his resurrection, but that their knowledge of the Gospel should be immediately from Christ, John 15, 26. Acts 1, 22. 2, 32. 3, 15. 13, 31. 26, 16. 1 Cor. 9, 1. Gal. 1, 12. They were not confined to any one field but had a general jurisdiction over the churches, as is manifest from their epistles.—To qualify them for this office of authoritatively teaching, organizing, and governing the church, they were rendered infallible by the inspiration of the , and their divine mission was confirmed by miraculous powers.—Their authority therefore rested first on their commission, and secondly on their inspiration. Hence it is evident that none can have the authority of an apostle who has not apostolic gifts. In this respect Romanists are consistent, for they claim infallibility for those whom they regard as the official successors of the apostles. They are, however, inconsistent with their own theory, and at variance with the Scripture, in making this infallibility the prerogative of the prelates in their collective capacity, instead of claiming it for each individual bishop.
Διὰ θελήματος Θεοῦ, by the will of God. There are two ideas included in this phrase. 1. That the apostleship was a gift, or from God, Rom. 1, 5. Eph. 3, 7. 8. 2. That the commission or authority of the apostles was immediately from God. Paul in Gal. 1, 1, as well as in other passages, asserts that apostleship was neither derived from men nor conveyed through the instrumentality of men, but conferred directly by God through Christ.
To the which are at Ephesus. The Israelites, under the old dispensation, were called saints, because separated from other nations and to God. In the New Testament the word is applied to believers, not merely as externally consecrated, but as to God and inwardly purified. The word ἁγιάζειν signifies to cleanse, either from guilt by a sacrifice, as in Heb. 2, 11. 10, 10. 14, or from inward pollution, and also to consecrate. Hence the ἅγιοι, saints, are those who are cleansed by the blood of Christ, and by the renewing of the Holy Ghost, and thus separated from the world and consecrated to God. On the words, which are at Ephesus, see the Introduction.
And to the faithful in Christ Jesus. The word πιστός, faithful, may mean preserving faith, worthy of faith, or exercising faith. In the last sense, which is its meaning here, it is equivalent to believing. The faithful, therefore, are believers. In Christ, belongs equally to the two preceding clauses: τοῖς ἁγίοις—καιὶ πιστοῖς ἐν Χριστῷ, ‘To the saints and faithful who are in Christ Jesus.’ Those whom he calls saints he also calls faithful; Ergo, says Calvin, nemo fidelis, nisi qui etiam sanctus: et nemo rursum sanctus, nisi qui fidelis. No one is a believer who is not holy; and no one is holy who is not a believer.
V. 2. Contains the usual apostolic benediction. Paul prays that grace and peace may be granted to his readers. Grace is unmerited favour; and the grace or favour of God is the source of all good. Peace, according to the usage of the corresponding Hebrew word, means well-being in general. It comprehends all blessings flowing from the goodness of God. The apostle prays to Christ, and seeks from him blessings which God only can bestow. Christ therefore was to him the object of habitual worship. He lived in communion with Christ as a divine person, the ground of his confidence and the source of all good.
God is our Father: 1. As He is the author of our being; 2. As we were formed in his likeness. He as a spirit is the Father of spirits. 3. As we are born again by his Spirit and adopted into his family. It is in reference to the last-mentioned relationship that the expression is. almost always used in the New Testament. Those who are the children of God are such by and .
Jesus Christ is our supreme and absolute Lord and proprietor. The word κύριος is indeed used in Scripture in the sense of master, and as a mere honorary title as in English Master or Sir. But, on the other hand, it is the translation of Adonai, supreme Lord, an incommunicable name of God, and the substitute for Jehovah, a name the Jews would not pronounce. It is in this sense that Christ is, The Lord, The Lord of Lords, The Lord God; Lord in that sense in which God alone can be Lord—having a dominion of which divine perfection is the only adequate or possible foundation. This is the reason why no one can call him Lord, but by the Holy Ghost, 1 Cor. 12, 3. It is a confession which implies the apprehension of the glory of God as it shines in Him. It is an acknowledgment that he is God manifested in the flesh. Blessed are all they who make this acknowledgment with sincerity; for flesh and blood cannot reveal the truth therein confessed, but the Father who is in heaven.
SECTION II.—Vs. 3-14.
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 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.
7. In whom we have through his blood, the forgiveness of sins, according to the riches of his grace;
8. wherein he hath abounded towards us in all wisdom and prudence;
9. having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself;
10. 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 counsel of his own will;
12. that we should be to the praise of his glory, who first trusted in Christ.
13. In whom ye also trusted after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed ye were sealed with that holy Spirit of promise,
14. which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.
