the mystery--God's purpose of redemption hidden heretofore in His counsels, but now revealed ([Ep 6:19]; [Ro 16:25]; [Col 1:26], ). This "mystery" is not like the heathen mysteries, which were imparted only to the initiated few. All Christians are the initiated. Only unbelievers are the uninitiated.
according to his good pleasure--showing the cause why "He hath made known to us the mystery," namely, His own loving "good pleasure" toward us; also the time and manner of His doing so, are according to His good pleasure.
purposed--([Ep 1:11]).
in himself--God the Father. Bengel takes it, "in Him," that is, Christ, as in [Ep 1:3], . But the proper name, "in Christ," [Ep 1:10], immediately after, is inconsistent with His being here meant by the pronoun.
10. Translate, "Unto the dispensation of the fulness of the times," that is, "which He purposed in Himself" ([Ep 1:9]) with a view to the economy of (the gracious administration belonging to) the fulness of the times (Greek, "fit times," "seasons"). More comprehensive than "the fulness of the time" ([Ga 4:4]). The whole of the Gospel times (plural) is meant, with the benefits to the Church dispensed in them severally and successively. Compare "the ages to come" ([Ep 2:7]). "The ends of the ages" (Greek, [1Co 10:11]); "the times (same Greek as here, 'the seasons,' or 'fitly appointed times') of the Gentiles" ([Lu 21:24]); "the seasons which the Father hath put in His own power" ([Ac 1:7]); "the times of restitution of all things which God hath spoken by the prophets since the world began" ([Ac 3:20], ). The coming of Jesus at the first advent, "in the fulness of time," was one of these "times." The descent of the Holy Ghost, "when Pentecost was fully come" ([Ac 2:1]), was another. The testimony given by the apostles to Him "in due time" ("in its own seasons," Greek) ([1Ti 2:6]) was another. The conversion of the Jews "when the times of the Gentiles are fulfilled," the second coming of Christ, the "restitution of all things," the millennial kingdom, the new heaven and earth, shall be severally instances of "the dispensation of the fulness of the times," that is, "the dispensation of" the Gospel events and benefits belonging to their respective "times," when severally filled up or completed. God the Father, according to His own good pleasure and purpose, is the Dispenser both of the Gospel benefits and of their several fitting times ([Ac 1:7]).
gather together in one--Greek, "sum up under one head"; "recapitulate." The "good pleasure which He purposed," was "to sum up all things (Greek, 'THE whole range of things') in Christ (Greek, 'the Christ,' that is, His Christ)" [Alford]. God's purpose is to sum up the whole creation in Christ, the Head of angels, with whom He is linked by His invisible nature, and of men with whom He is linked by His humanity; of Jews and Gentiles; of the living and the dead ([Ep 3:15]); of animate and inanimate creation. Sin has disarranged the creature's relation of subordination to God. God means to gather up all together in Christ; or as [Col 1:20] says, "By Him to reconcile all things unto Himself, whether things in earth or things in heaven." Alford well says, "The Church of which the apostle here mainly treats, is subordinated to Him in the highest degree of conscious and joyful union; those who are not His spiritually, in mere subjugation, yet consciously; the inferior tribes of creation unconsciously; but objectively, all are summed up in Him."
11. In whom--by virtue of union to whom.
obtained an inheritance--literally, "We were made to have an inheritance" [Wahl]. Compare [Ep 1:18], "His inheritance in the saints": as His inheritance is there said to be in them, so theirs is here said to be in Him ([Ac 26:18]). However, [Ep 1:12], "That we should BE TO ... His glory" (not "that we should have"), favors the translation of Bengel, Ellicott, and others, "We were made an inheritance." So the literal Israel ([De 4:20]; ; ). "Also" does not mean "we also," nor as English Version, "in whom also"; but, besides His having "made known to us His will," we were also "made His inheritance," or "we have also obtained an inheritance."
predestinated--([Ep 1:5]). The foreordination of Israel, as the elect nation, answers to that of the spiritual Israelites, believers, to an eternal inheritance, which is the thing meant here. The "we" here and in [Ep 1:12], means Jewish believers (whence the reference to the election of Israel nationally arises), as contrasted with "you" ([Ep 1:13]) Gentile believers.
purpose--repeated from "purposed" ([Ep 1:9]; [Ep 3:11]). The Church existed in the mind of God eternally, before it existed in creation.
counsel of his ... will--([Ep 1:5]), "the good pleasure of His will." Not arbitrary caprice, but infinite wisdom ("counsel") joined with sovereign will. Compare his address to the same Ephesians in [Ac 20:27], "All the counsel of God" ([Is 28:29]). Alike in the natural and spiritual creations, God is not an agent constrained by necessity. "Wheresoever counsel is, there is election, or else it is vain; where a will, there must be freedom, or else it is weak" [Pearson].
12. ([Ep 1:6], ).
who first trusted in Christ--rather (we Jewish Christians), "who have before hoped in the Christ": who before the Christ came, looked forward to His coming, waiting for the consolation of Israel. Compare [Ac 26:6], , "I am judged for the hope of the promise made of God unto our fathers: unto which our twelve tribes, instantly serving God day and night, hope to come." [Ac 28:20], "the hope of Israel" [Alford]. Compare [Ep 1:18]; 2:12; 4:4.
13. In whom ye also--Ye Gentiles. Supply as English Version, "trusted," from [Ep 1:12]; or "are." The priority of us Jews does not exclude you Gentiles from sharing in Christ (compare [Ac 13:46]).
the word of truth--the instrument of sanctification, and of the new birth ([Joh 17:17]; [2Ti 2:15]; [Jas 1:18]). Compare [Col 1:5], where also, as here, it is connected with "hope." Also [Ep 4:21].
sealed--as God's confirmed children, by the Holy Spirit as the seal ([Ac 19:1-6]; [Ro 8:16], ; [1Jo 3:24]; see on [2Co 1:22]). A seal impressed on a document gives undoubted validity to the contract in it ([Joh 3:33]; ; compare [2Co 3:3]). So the sense of "the love of God shed abroad in the heart by the Holy Ghost" ([Ro 5:5]), and the sense of adoption given through the Spirit at regeneration ([Ro 8:15], ), assure believers of God's good will to them. The Spirit, like a seal, impresses on the soul at regeneration the image of our Father. The "sealing" by the Holy Spirit is spoken of as past once for all. The witnessing to our hearts that we are the children of God, and heirs ([Ep 1:11]), is the Spirit's present testimony, the "earnest of the (coming) inheritance" ([Ro 8:16-18]).
that Holy Spirit of promise--rather, as the Greek, "The Spirit of promise, even the Holy Spirit": The Spirit promised both in the Old and New Testaments ([Joe 2:28]; [Zec 12:10]; [Joh 7:38], ). "The word" promised the Holy Spirit. Those who "believed the word of truth" were sealed by the Spirit accordingly.
14. earnest--the first instalment paid as a pledge that the rest will follow ([Ro 8:23]; [2Co 1:22]).
until--rather, "Unto the redemption," &c.; joined thus, "ye were sealed ([Ep 1:13]) unto," that is, for the purpose of and against, the accomplishment of "the redemption," namely, not the redemption in its first stage, made by the blood of Christ, which secures our title, but, in its final completion, when the actual possession shall be ours, the full "redemption of the body" ([Ro 8:23]), as well as of the soul, from every infirmity ([Ep 4:30]). The deliverance of the creature (the body, and the whole visible creation) from the bondage of corruption, and from the usurping prince of this world, into the glorious liberty of the children of God ([Ro 8:21-23]; [2Pe 3:13]).
of the purchased possession--God's people purchased ("acquired," Greek) as His peculiar (Greek) possession by the blood of Christ ([Ac 20:28]). We value highly that which we pay a high price for; so God, His Church ([Ep 5:25], ; [1Pe 1:18]; 2:9; "my special treasure," Mal 3:17, Margin).
15. Wherefore--because ye are in Christ and sealed by His Spirit ([Ep 1:13], ).
I also--on my part, in return for God's so great benefits to you.
after I heard--ever since I have heard. Not implying that he had only heard of their conversion: an erroneous argument used by some against the address of this Epistle to the Ephesians (see on [Ep 1:1]); but referring to the report he had heard since he was with them, as to their Christian graces. So in the case of Philemon, his "beloved fellow laborer" (Phm 1), he uses the same words (Phm 4, 5).
your faith--rather, as Greek, "the faith among you," that is, which many (not all) of you have.
love unto all the saints--of whatever name, simply because they are saints. A distinguishing characteristic of true Christianity ([Ep 6:24]). "Faith and love he often joins together. A wondrous pair" [Chrysostom]. Hope is added, [Ep 1:18].
16. ([Col 1:9]).
of you--omitted in the oldest manuscripts. Then the translation may be as English Version still, or as Alford, "making mention of them" (your "faith and love").
17. A fit prayer for all Christians.
the God of our Lord Jesus--appropriate title here; as in [Ep 1:20-22] he treats of God's raising Jesus to be Head over all things to the Church. Jesus Himself called the Father "My God" ([Mt 27:46]).
the Father of glory--(Compare [Ac 7:2]). The Father of that infinite glory which shines in the face of Christ, who is "the glory" (the true Shekinah); through whom also "the glory of the inheritance" ([Ep 1:18]) shall be ours ([Joh 17:24]; [2Co 3:7-4:6]).
the spirit of wisdom--whose attribute is infinite wisdom and who works wisdom in believers ([Is 11:2]).
and revelation--whose function it is to reveal to believers spiritual mysteries ([Joh 16:14], ; [1Co 2:10]).
in the knowledge--rather, as Greek (see on [1Co 13:12]), "in the full knowledge of Him," namely, God.
18. understanding--The oldest manuscripts, versions, and Fathers, read "heart." Compare the contrary state of unbelieving, the heart being in fault ([Ep 4:18]; [Mt 13:15]). Translate, "Having the eyes of your heart enlightened" ([Ep 5:14]; [Mt 4:16]). The first effect of the Spirit moving in the new creation, as in the original physical creation ([Ge 1:3]; [2Co 4:6]). So Theophilus to Autolycus (1.3), "the ears of the heart." Where spiritual light is, there is life ([Joh 1:4]). The heart is "the core of life" [Harless], and the fountain of the thoughts; whence "the heart" in Scripture includes the mind, as well as the inclination. Its "eye," or inward vision, both receives and contemplates the light ([Mt 6:22], ). The eye is the symbol of intelligence ([Eze 1:18]).
the hope of his calling--the hope appertaining to His having called you; or, to the calling wherewith He has called you.
and--omitted in the oldest manuscripts and versions.
riches of the glory--([Col 1:27]).
his inheritance in the saints--The inheritance which he has in store in the case of the saints. I prefer explaining, "The inheritance which He has in his saints." (See on [Ep 1:11]; [De 32:9]).
19. exceeding--"surpassing."
power to us-ward who believe--The whole of the working of His grace, which He is carrying on, and will carry on, in us who believe. By the term "saints" ([Ep 1:18]), believers are regarded as absolutely perfected, and so as being God's inheritance; in this verse, as in the course of fighting the good fight of faith.
according to--in accordance with, what might be expected from.
working--Greek, "the energizing"; translate, "the effectual working" ([Ep 3:7]). The same superhuman power was needed and exerted to make us believe, as was needed and exerted to raise Christ from the dead ([Ep 1:20]). Compare [Php 3:10], "the power of His resurrection" ([Col 2:12]; [1Pe 1:3-5]).
of his mighty power--Greek, "of the strength of His might."
20. in Christ--as our "first-fruits" of the resurrection, and Head, in virtue of God's mighty working in whom His power to us-ward is made possible and actual [Alford].
when he raised him--"in that He raised Him." The raising of Christ is not only an earnest of our bodies being hereafter raised, but has a spiritual power in it involving (by virtue of our living union with Him, as members with the Head) the resurrection, spiritually of the believer's soul now, and, consequently, of his body hereafter (Ro 6:8-11; 8:). The Son, too, as God (though not as man), had a share in raising His own human body ([Joh 2:19]; , ). Also the Holy Spirit ([Ro 1:4]; [1Pe 3:18]).