Notes on
Ephesians
From the Original 1599 Geneva Bible
Notes
Eph 1:1
1:1 Paul, {1} an apostle of Jesus
Christ by the will of God, to the saints which are at Ephesus, and to the {a}
faithful in Christ Jesus:
(1) The inscription and salutation,
of which we have spoken in the former epistles.
(a) This is the
definition of the saints, showing what they are.
Eph 1:3
1:3 {2} Blessed [be] the God {3} and
Father of our Lord Jesus Christ, {4} who hath blessed us with {b} all
spiritual blessings in {c} heavenly [places] in {5}
Christ:
(2) The first part of the epistle,
in which he handles all the parts of our salvation, setting forth the
example of the Ephesians. And he uses various exhortations, and begins after
his manner with thanksgiving.
(3) The efficient cause of our salvation is
God, not considered generally, but as the Father of our Lord Jesus
Christ.
(4) The next final cause, and in respect of us, is our salvation,
all things being bestowed upon us which are necessary to our salvation,
which type of blessings is heavenly and proper to the elect.
(b) With
every type of gracious and bountiful goodness which is heavenly indeed, and
from God alone.
(c) Which God our Father gave us from his high throne
from above: or because the saints have those gifts bestowed on them, which
belong properly to the citizens of heaven.
(5) The matter of our
salvation is Christ, in whom alone we are endued with spiritual blessing and
that to salvation.
Eph 1:4
1:4 {6} According as he hath chosen us
in {d} him before the foundation of the world, {7} that we {e} should {f} be
holy and without blame {g} before him in love:
(6) He declares the efficient cause,
or by what means God the Father saves us in his Son: because, he says, he
chose us from everlasting in his Son.
(d) To be adopted in him.
(7) He
expounds the next final cause which is twofold, that is, sanctification and
justification, of which he will speak later. And by this also two things are
to be noted, that is, that holiness of life cannot be separated from the
grace of election: and again, whatever pureness is in us, is the gift of God
who has freely of his mercy chosen us.
(e) God then, did not choose us
because we were, or otherwise would have been holy, but to the end we should
be holy.
(f) Being clothed with Christ's righteousness.
(g) Truly and
sincerely.
Eph 1:5
1:5 {8} Having predestinated us unto
the adoption of children by Jesus Christ {h} to himself, according to the good
pleasure of his will,
(8) Another plainer exposition of
the efficient cause, and also of eternal election, by which God is said to
have chosen us in Christ, that is, because it pleased him to appoint us when
we were not yet born, whom he would make to be his children by Jesus Christ.
So that there is no reason for our election to be looked for here, except in
the free mercy of God. And neither is faith which God foresaw the cause of
our predestination, but the effect.
(h) God respects nothing, either
anything that is present, or anything that is to come, but himself
only.
Eph 1:6
1:6 {9} To the {i} praise of the glory
of his grace, {10} wherein he hath made us accepted in the
beloved.
(9) The uttermost and chiefest final
cause is the glory of God the Father, who saves us freely in his Son.
(i)
That as his bountiful goodness deserves all praise, so also it should be set
forth and proclaimed.
(10) Another final cause more near is our
justification, in that he freely accounted us as being righteous in his
Son.
Eph 1:7
1:7 {11} In whom we have redemption
through his blood, the forgiveness of sins, according to the riches of his
grace;
(11) An expounding of the material
cause, how we are made acceptable to God in Christ, for it is he alone whose
sacrifice by the mercy of God is imputed to us, for the forgiveness of
sins.
Eph 1:8
1:8 {12} {k} Wherein he hath abounded
toward us in {l} all wisdom and prudence;
(12) Now he comes at length to the
formal cause, that is to say, to vocation or preaching of the Gospel, by
which God executes that eternal counsel of our free reconciliation and
salvation in Christ. And putting in place of the Gospel all wisdom and
understanding, he shows how excellent it is.
(k) By which gracious
goodness and bountifulness.
(l) In perfect and sound wisdom.
Eph 1:9
1:9 Having made known unto us the {m}
mystery of his will, {13} according to his good pleasure which he hath
purposed in himself:
(m) For unless the Lord had opened
to us that mystery, we could never have so much as dreamed of it
ourselves.
(13) Not only the election, but also the calling proceeds from
grace alone.
Eph 1:10
1:10 {14} That in the dispensation of
the fulness of times he might {n} gather together in one all things in Christ,
both which are in heaven, and which are on earth; [even] in
him:
(14) The Father exhibited and gave
Christ, who is the head of all the elect to the world, at that time which
was convenient according as he most wisely disposed all times from
everlasting. And Christ is he in whom all the elect from the beginning of
the world (otherwise wandering and separated from God) are gathered
together. And some of these elect were in heaven, when he came into the
earth, that is, those who by faith in him to come, were gathered together.
And others being found upon the earth were gathered together by him, and the
rest are daily gathered together.
(n) The faithful are said to be
gathered together in Christ, because they are joined together with him
through faith, and become as it were one man.
Eph 1:11
1:11 {15} In whom also we have obtained
an inheritance, being predestinated according to the purpose of him who
worketh {o} all things after the counsel of his own
will:
(15) He applies respectively the
benefit of calling to the believing Jews, going back to the very source, so
that they also may not attribute their salvation either to themselves, nor
to their stock, nor any other thing, but only to the grace and mercy of God,
both because they were called, and also because they were first
called.
(o) All things are attributed to the grace of God without
exception, and yet for all that we are not statues, for he gives us grace
both to want, and to be able to do those things that are good; Php 2:13
.
Eph 1:12
1:12 That we should be to the praise of
his glory, who {p} first trusted in Christ.
(p) He speaks concerning the
Jews.
Eph 1:13
1:13 {16} In whom ye also [trusted],
after that ye heard the {q} word of truth, the gospel of your salvation: in
whom also after that ye believed, ye were {r} sealed with that holy {s} Spirit
of promise,
(16) Now he makes the Ephesians (or
rather all the Gentiles) equal to the Jews, because even though they came
last, being called by the same Gospel, they embraced faith, and were sealed
up with the same Spirit, who is the pledge of election, until the
inheritance itself is seen. And this is so that in them also the glory of
God might shine forth and be manifested.
(q) That word which is truth
indeed, because it comes from God.
(r) This is a metaphor taken of a
seal, which being put on anything, distinguishes between those things which
are authentic, and those things which are not.
(s) With the Spirit, who
does not bring the Law, but the promise of free adoption.
Eph 1:14
1:14 Which is the earnest of our
inheritance until the {t} redemption of the purchased possession, unto the
praise of his glory.
Eph 1:15
1:15 {17} Wherefore I also, after I
heard of your faith in the Lord Jesus, and love unto all the
saints,
(17) He returns to the former
account of the good received from God, concluding two things together about
those things that went before: the first is that all good things come to us
from God the Father in Christ, and by Christ, so that for them he may be
praised by us. The second is, that all those things (which he brings to two
heads, that is, faith and charity) are increased in us by certain degrees,
so that we must desire an increase of his grace, from whom we have the
beginning, and from whom we hope for the end.
Eph 1:17
1:17 {18} That the God of our Lord
Jesus Christ, the Father of {u} glory, may give unto you the spirit of wisdom
and revelation in the {x} knowledge of him:
(18) The causes of faith are God the
Father enlightening our minds with his Holy Spirit, so that we may embrace
Christ revealed to us in the Gospel, to the obtaining of everlasting life,
and the setting forth of God's glory.
(u) Full of majesty.
(x) For it
is not enough for us to have known God once, but we must know him every day
more and more.
Eph 1:18
1:18 The eyes of your understanding
being enlightened; that ye may know what is the {y} hope of his calling, and
what the riches of the glory of his inheritance in the
saints,
(y) What blessings they are which he
calls you to hope for, whom he calls to Christ.
Eph 1:19
1:19 {19} And what [is] the exceeding
greatness of his power to us-ward who believe, according to the working of his
mighty power,
(19) The excellency of faith is
declared by the effects, because the mighty power of God is set forth and
shown in them.
Eph 1:20
1:20 {20} Which he wrought in Christ,
when he raised him from the dead, and set [him] at his own {z} right hand in
the heavenly [places],
(20) The apostle wishes us to behold
in our most glorious Christ (with the eyes of faith) that most excellent
power and glory of God, of which all the faithful are partakers, even though
it is as yet very dim in us, by reason of the shame of the cross, and the
weakness of the flesh.
(z) To be set on God's right hand is to be a
partaker of the sovereignty which he has over all creatures.
Eph 1:21
1:21 Far above all principality, and
power, and might, and dominion, and every {a} name that is named, not only in
this world, but also in that which is to come:
(a) Everything, whatever it may be,
or above all things, even if they are of ever so much power or
excellency.
Eph 1:22
1:22 {21} And hath put all [things]
under his feet, and gave him [to be] the {b} head over all [things] to the
church,
(21) So that we should not think
that the excellent glory of Christ is a thing with which we have nothing to
do, he witnesses that Christ was appointed by God the Father as head over
all the Church, and therefore the body must be joined to this head, which
otherwise would be a maimed thing, without the members. However, this is not
because of necessity (seeing that it is rather the Church which is made
alive and sustained by the holy power of Christ, so it is far from being
true that he needs the fulness of it), but because of the infinite goodwill
and pleasure of God, who condescends to join us to his Son.
(b) Insomuch
that there is nothing that is not subject to him.
Eph 1:23
1:23 Which is his body, the {c} fulness
of him that filleth all in all.
(c) For the love of Christ is so
great towards the Church, that even though he fully satisfies all with all
things, yet he considers himself but a maimed and unperfect head, unless he
has the Church joined to him as his body.
Eph 2:1
2:1 And {1} you [hath he quickened],
who were {a} dead in {2} trespasses and sins;
(1) He declares again the greatness
of God's good will by comparing that miserable state in which we are born,
with that dignity unto which we are advanced by God the Father in Christ. So
he describes that condition in such a way that he says, that with regard to
spiritual motions we are not only born half dead, but wholly and altogether
dead.
(a) See Ro 6:2 . So then he calls those dead who are not
regenerated: for as the immortality of those who are damned is not life, so
this knitting together of body and soul is properly not life, but death in
those who are not ruled by the Spirit of God.
(2) He shows the cause of
death, that is, sins.
Eph 2:2
2:2 {3} Wherein in time past ye walked
{4} according to the course of this world, {b} according to the prince of the
power of the air, the spirit that now {5} worketh in the {c} children of
disobedience:
(3) He proves by the effects that
all were spiritually dead.
(4) He proves this evil to be universal,
insomuch that all are slaves of Satan.
(b) At the pleasure of the
prince.
(5) Men are therefore slaves to Satan, because they are willingly
rebellious against God.
(c) They are called the children of disobedience,
who are given to disobedience.
Eph 2:3
2:3 {6} Among whom also we all had our
conversation in times past in the lusts of our {d} flesh, fulfilling the
desires of the flesh and of the mind; and {7} were by nature the {e} children
of wrath, even as {f} others.
(6) After he has separately
condemned the Gentiles, he confesses that the Jews (among whom he numbers
himself) are not the least bit better.
(d) By the name of flesh in the
first place, he means the whole man, which he divides into two parts: into
the flesh, which is the part that the philosophers consider to be without
reason, and into the thought, which they call reasonable. And so he leaves
nothing in man half dead, but concludes that the whole man is by nature the
son of wrath.
(7) The conclusion: all men are born subject to the wrath
and curse of God.
(e) Men are said to be the children of wrath passively,
that is to say, guilty of everlasting death by the judgment of God, who is
angry with them.
(f) Profane people who did not know God.
Eph 2:4
2:4 {8} But God, who is rich in mercy,
for his great love wherewith he loved us,
(8) Now from this follows another
member of the comparison declaring our excellency, that is, that by the
power of Christ we are delivered from that death, and made partakers of
eternal life, to the end that at length we may reign with him. And by
various and different means he emphasises this, that the efficient cause of
this benefit is the free mercy of God: and Christ himself is the material
cause: and faith is the instrument, which also is the free gift of God: and
the end is God's glory.
Eph 2:6
2:6 And hath raised [us] up {g}
together, and made [us] sit together in heavenly [places] in Christ
Jesus:
(g) That is, as he adds afterwards,
in Christ, for as yet this is not fulfilled in us, but only in our head by
whose Spirit we have begun to die to sin, and live to God, until that work
is fully brought to an end. And yet the hope is certain, for we are as sure
of that which we look for, as we are of that which we have already
received.
Eph 2:8
2:8 For by {h} grace are ye saved
through faith; and that not of yourselves: [it is] the gift of
God:
(h) So then, grace, that is to say,
the gift of God, and faith, stand with one another, to which two it is
contrary to be saved by ourselves, or by our works. Therefore, what do those
mean who would join together things of such contrary natures?
Eph 2:9
2:9 {9} Not of works, lest any man
should boast.
(9) He specifically and completely
takes away from our works the praise of justification, seeing that the good
works themselves are the effects of grace in us.
Eph 2:10
2:10 For we are {i} his workmanship,
created in Christ Jesus unto good works, which God hath before ordained that
we should walk in them.
(i) He speaks here of grace, and not
of nature: therefore if the works are ever so good, see what they are, and
know that they are that way because of grace.
Eph 2:11
2:11 {10} Wherefore remember, that ye
[being] in time past Gentiles in the flesh, who are {k} called Uncircumcision
by that which is {l} called the Circumcision in the flesh made by
hands;
(10) Applying the former doctrine to
the Gentiles, he shows that they were not only as the Jews by nature, but
also after a special manner, strangers and without God. Therefore they ought
so much the more remember that same so great a benefit of God.
(k) You
were called in no other state than as Gentiles, so that all the world might
witness your uncleanness.
(l) Of the Jews who were known by you by the
mark of circumcision, the mark of the covenant.
Eph 2:12
2:12 That at that time ye were {m}
without Christ, being {n} aliens from the commonwealth of Israel, and
strangers from the covenants of promise, having no hope, and without God in
the world:
(m) He begins first with Christ, who
was the end of all the promises.
(n) You had no right or title to the
commonwealth of Israel.
Eph 2:13
2:13 {11} But now in Christ Jesus ye
who sometimes were far off are made nigh by the blood of
Christ.
(11) Christ is the only bond of the
Jews and Gentiles, by whom they are reconciled to God.
Eph 2:14
2:14 {12} For he is our peace, who hath
made both one, and hath broken down the middle wall of partition [between
us];
(12) As by the ceremonies and
worship appointed by the Law, the Jews were divided from the Gentiles, so
now Christ, having broken down the partition wall, joins them both together,
both in himself, and between themselves, and to God. From which it follows,
that whoever permanently establishes the ceremonies of the Law, makes the
grace of Christ void and of no effect.
Eph 2:16
2:16 And that he might reconcile both
unto God in {o} one body by the cross, having {p} slain the enmity
thereby:
(o) He alludes to the sacrifices of
the Law, which represented that true and only sacrifice.
(p) For he
destroyed death by death, and fastened it as it were to the cross.
Eph 2:17
2:17 {13} And came and preached peace
to you which were afar off, and to them that were nigh.
(13) The preaching of the Gospel is
an effectual instrument of this grace, common to the Jews as well as to the
Gentiles.
Eph 2:18
2:18 For {q} through him we both have
access by one Spirit unto the Father.
(q) Christ is the gate as it were,
by whom we come to the Father, and the Holy Spirit is as it were, our
guiding man who leads us.
Eph 2:19
2:19 {14} Now therefore ye are no more
strangers and foreigners, but fellowcitizens with the saints, and of the
household of God;
(14) The conclusion: the Gentiles
are taken into the fellowship of salvation, and he describes the excellency
of the Church, calling it the city and house of God.
Eph 2:20
2:20 {15} And are built upon the
foundation of the apostles and prophets, Jesus Christ himself being the {r}
chief corner [stone];
(15) The Lord committed the doctrine
of salvation, first to the prophets, and then to the apostles, the end of
which, and matter as it were and substance, is Christ. Therefore that is
indeed the true and universal Church which is built upon Christ by the
prophets and apostles, as a spiritual temple consecrated to God.
(r) That
is the corner stone of the building, for the foundations are as it were
corner stone of the building.
Eph 2:21
2:21 In whom all the building {s} fitly
framed together groweth unto an holy temple in the Lord:
(s) So that God is the workman not
only of the foundation, but also of the whole building.
Eph 3:1
3:1 For {1} this cause I Paul, {a} the
prisoner of Jesus Christ for you Gentiles,
(1) He maintains his apostleship
against the offence of the cross, upon which he also makes an argument to
confirm himself, affirming that he was not only appointed an apostle by the
mercy of God, but was also appointed particularly to the Gentiles. And this
was to call them everywhere to salvation, because God had so determined this
from the beginning, although he deferred a great while the manifestation of
his counsel.
(a) These words, "the prisoner of Jesus Christ", are taken
passively, that is to say, "I, Paul, am cast into prison for maintaining the
glory of Christ."
Eph 3:5
3:5 Which in {b} other ages was not
made known unto the sons of men, as it is now revealed unto his holy apostles
and prophets by the Spirit;
(b) He does not mean that no one
knew of the calling of the Gentiles before, but because very few knew of it.
And those that did know it, such as the prophets, had it revealed to them
very obscurely, and by means of symbols.
Eph 3:10
3:10 {2} To the intent that now unto
the principalities and powers in heavenly [places] might be known by the
church the {c} manifold wisdom of God,
(2) The unsuspected calling of the
Gentiles was as it were a mirror to the heavenly angels, in which they might
behold the marvellous wisdom of God.
(c) God always had only one way to
save men by: but it had various shapes and forms.
Eph 3:11
3:11 According to the {d} eternal
purpose which he purposed in Christ Jesus our Lord:
(d) Which was before all
things.
Eph 3:14
3:14 {3} For this cause I bow my knees
unto the Father of our Lord Jesus Christ,
(3) He teaches by his own example
that the efficacy of the doctrine depends upon the grace of God, and
therefore we ought to join prayers with the preaching and hearing of the
word. And these are needful not only to those who are youngsters in
religion, but even to the oldest also, that as they grow up more and more by
faith in Christ, and are confirmed with all spiritual gifts, they may be
grounded and rooted in the knowledge of that immeasurable love, with which
God the Father has loved us in Christ. And this is because the whole family,
of which a part is already received into heaven, and part is yet here on
earth, depends upon that adoption of the heavenly Father, in his only
Son.
Eph 3:15
3:15 Of whom the whole {e} family in
heaven and earth is named,
(e) That entire people, who had but
one household Father, and that is the Church which is adopted in
Christ.
Eph 3:16
3:16 That he would grant you, according
to the {f} riches of his glory, to be strengthened with might by his Spirit in
the {g} inner man;
(f) According to the greatness of
his mercy.
(g) See Ro 7:22 .
Eph 3:17
3:17 That Christ may dwell in your
hearts by faith; that ye, being rooted and grounded in {h}
love,
(h) With which God loves us, which
is the root of our election.
Eph 3:18
3:18 May be able to comprehend with all
saints {i} what [is] the breadth, and length, and depth, and
height;
(i) How perfect that work of Christ
is in every part.
Eph 3:19
3:19 And to know the {k} love of
Christ, which {l} passeth knowledge, that ye might be filled with all the {m}
fulness of God.
(k) Which God has shown us in
Christ.
(l) Which surpasses all the capacity of man's intellect, to
comprehend it fully in his mind: for otherwise whoever has the Spirit of God
perceives as much (according to the measure that God has given him) as is
necessary for salvation.
(m) So that we have abundantly in us whatever
things are required to make us perfect with God.
Eph 3:20
3:20 {4} Now unto him that is able to
do exceeding abundantly above all that we ask or think, according to the power
that worketh in us,
(4) He breaks forth into a
thanksgiving, by which the Ephesians also may be strengthened and encouraged
to hope for anything from God.
Eph 4:1
4:1 I therefore, {1} the prisoner of
the Lord, beseech you that ye walk worthy of the {a} vocation wherewith ye are
called,
(1) Another part of the epistle,
containing precepts of the Christian life, the sum of which is this, that
every man behave himself as it is fitting for so excellent a grace of
God.
(a) By this is meant the general calling of the faithful, which is
this, to be holy as our God is holy.
Eph 4:2
4:2 {2} With all lowliness and
meekness, with {b} longsuffering, forbearing one another in
love;
(2) Secondly, he commends the
meekness of the mind, which is demonstrated by bearing with one
another.
(b) See Mt 18:25-27 .
Eph 4:3
4:3 {3} Endeavouring to keep the unity
of the Spirit in the bond of peace.
(3) Thirdly he requires perfect
agreement, but yet such that is joined with the band of the Holy
Spirit.
Eph 4:4
4:4 {4} [There is] one body, and one
Spirit, even as ye are called in one hope of your
calling;
(4) An argument of great weight for
an earnest displaying of brotherly love and charity with one another,
because we are made one body as it were of one God and Father, by one
Spirit, worshipping one Lord with one faith, and consecrated to him with one
baptism, and having hope of one self same glory, unto which we are called.
Therefore, whoever breaks charity, breaks all of these things apart.
Eph 4:6
4:6 One God and Father of all, who [is]
{c} above all, and {d} through all, and {e} in you all.
(c) Who alone has the chief
authority over the Church.
(d) Who alone pours forth his providence,
through all the members of the Church.
(e) Who alone is joined together
with us in Christ.
Eph 4:7
4:7 {5} But unto every one of us is
given grace according to the measure of the {f} gift of
Christ.
(5) He teaches us that we indeed are
all one body, and that all good gifts proceed from Christ alone, who reigns
in heaven having mightily conquered all his enemies, from where he heaps all
gifts upon his Church. But yet nonetheless these gifts are differently and
variously divided according to his will and pleasure, and therefore every
man ought to be content with that measure that God has given him, and to
bestow it to the common profit of the whole body.
(f) Which Christ has
given.
Eph 4:8
4:8 Wherefore he saith, When he
ascended up on high, he led {g} captivity captive, and gave gifts unto
men.
(g) A multitude of captives.
Eph 4:9
4:9 (Now that he ascended, what is it
but that he also descended first into the {h} lower parts of the
earth?
(h) Down to the earth, which is the
lowest part of the world.
Eph 4:10
4:10 He that descended is the same also
that ascended up far above all heavens, that he might {i} fill {k} all
things.)
(i) Fill with his gifts.
(k) The
Church.
Eph 4:11
4:11 {6} And he gave some, {l}
apostles; and some, {m} prophets; and some, {n} evangelists; and some, {o}
pastors and teachers;
(6) First of all he lists the
ecclesiastical functions, which are partly extraordinary and for a season,
such as apostles, prophets, and evangelists, and partly ordinary and
perpetual, such as pastors and teachers.
(l) The apostles were those
twelve to whom Paul was afterward added, whose office was to plant churches
throughout all the world.
(m) The prophet's office was one of the
chiefest, who were men of marvellous wisdom, and some of them could foretell
things to come.
(n) The apostles used these as companions in the
execution of their office, being not able to go to all places by
themselves.
(o) Pastors are those who govern the Church, and teachers are
those who govern the schools.
Eph 4:12
4:12 {7} For the perfecting of the
saints, for the work of the ministry, for the edifying of the {p} body of
Christ:
(7) He shows the aim of
ecclesiastical functions, that is, that by the ministry of men all the
saints may so grow up together, that they may make one mystical body of
Christ.
(p) The Church.
Eph 4:13
4:13 {8} Till we all come in the {q}
unity of the faith, and of the knowledge of the Son of God, unto a perfect
man, unto the measure of the {r} stature of the fulness of
Christ:
(8) The use of this ministry is
perpetual so long as we are in this world, that is, until that time that
having put off the flesh, and thoroughly and perfectly agreeing between
ourselves, we will be joined with Christ our head. And this thing is done by
the knowledge of the Son of God increasing in us, and he himself by little
and little growing up in us until we come to be a perfect man, which will be
in the world to come, when God will be all in all.
(q) In that most near
joining which is knit and fastened together by faith.
(r) Christ is said
to grow up to full age, not in himself, but in us.
Eph 4:14
4:14 {9} That we [henceforth] be no
more children, {10} tossed to and fro, and carried about with every wind of
doctrine, by the {s} sleight of men, [and] {t} cunning craftiness, whereby
they lie in wait to deceive;
(9) Between our childhood (that is
to say, a very weak state, when we are still wavering) and our perfect age,
which we will have at length in another world, there is a mean, that is, our
youth, and steady going forward to perfection.
(10) He compares those who
do not rest themselves upon the word of God, to little boats which are
tossed here and there with the doctrines of men as it were with contrary
winds, and in addition forewarns them that it comes to pass not only by the
unsteadiness of man's brain, but also by the craftiness of certain ones, who
make as it were an art of it.
(s) With those uncertain events which toss
men to and fro.
(t) By the deceit of those men who are very well
practised in deceiving others.
Eph 4:15
4:15 {11} But speaking the truth in
love, may grow up into him in all things, which is the head, [even]
Christ:
(11) By earnest affection of the
truth and love, we grow up into Christ: for he (being effectual by the
ministry of his word, which as the vital Spirit makes alive the whole body
in such a way that it nourishes all the limbs of it according to the measure
and proportion of each one) quickens and cherishes his Church, which
consists of various functions, as of various members, and preserves the need
of every one. And from this it follows that neither this body can live
without Christ, neither can any man grow up spiritually, who separates
himself from the other members.
Eph 4:16
4:16 From whom the whole body fitly
joined together and compacted by that which every joint supplieth, according
to the {u} effectual working in the measure of every part, maketh {x} increase
of the body unto the edifying of itself in {y} love.
(u) Of Christ, who with regard to
the soul, empowers all the members.
(x) Such increase as is fit for the
body to have.
(y) Charity is the knitting of the limbs together.
Eph 4:17
4:17 {12} This I say therefore, and
testify in the Lord, that ye henceforth walk not as other Gentiles walk, in
the {z} vanity of their mind,
(12) He descends to the fruits of
Christian doctrine, and reasons first upon the principles of conduct and
actions, setting down a most grave comparison between the children of God,
and those who are not regenerated. For in these men all the powers of the
mind are corrupted, and their mind is given to vanity, and their senses are
darkened with most gross mistiness, and their affections are so accustomed
by little and little to wickedness, that at length they run headlong into
all uncleanness, being utterly destitute of all judgment.
(z) If the
noblest parts of the soul are corrupted, what is man but solely
corruption?
Eph 4:18
4:18 Having the understanding darkened,
being alienated from the {a} life of God through the ignorance that is in
them, because of the blindness of their heart:
(a) By which God lives in
them.
Eph 4:19
4:19 Who being {b} past feeling have
given themselves over unto lasciviousness, to work all uncleanness with {c}
greediness.
(b) Void of all judgment.
(c)
They strove to surpass one another, as though there were some gain to be
gotten by it.
Eph 4:20
4:20 {13} But ye have not so learned
Christ;
(13) Here follows the contrary part
concerning men who are regenerated by the true and living knowledge of
Christ, who have other principles by which they act that are very different,
that is, holy and honest desires, and a mind completely changed by the power
of the Holy Spirit, from which proceeds also like effects, as a just and
holy life indeed.
Eph 4:21
4:21 If so be that ye have heard him,
and have been taught by him, {d} as the truth is in
Jesus:
(d) As they have learned who
acknowledge Christ indeed, and in good earnest.
Eph 4:22
4:22 That ye put off concerning the
former conversation {e} the old man, which is corrupt according to the
deceitful lusts;
Eph 4:23
4:23 And be renewed in the {f} spirit
of your mind;
(f) Where there ought to have been
the greatest force of reason, there is the greatest corruption of all, which
gradually weakens all things.
Eph 4:24
4:24 And that ye put on the new man,
which {g} after God is created {h} in righteousness and {i} true
holiness.
(g) After the image of God.
(h)
The effect and end of the new creation.
(i) Not fake nor
counterfeit.
Eph 4:25
4:25 {14} Wherefore putting away lying,
speak every man truth with his neighbour: for we are members one of
another.
(14) He commends separately certain
special Christian virtues, and first of all he requires truth (that is to
say, sincere manners), condemning all deceit and hypocrisy, because we are
born one for another.
Eph 4:26
4:26 {15} Be {k} ye angry, and sin not:
let not the sun go down {l} upon your wrath:
(15) He teaches us how to bridle our
anger in such a way that, even though our anger is fierce, yet it does not
break out, and that it is without delay quenched before we sleep. And this
is so that Satan may not take occasion to give us evil counsel through the
wicked counsellor, and destroy us.
(k) If it so happens that you are
angry, yet do not sin, that is, bridle your anger, and do not wickedly do
that which you have wickedly conceived.
(l) Let not the night come upon
you in your anger, that is, make atonement quickly, for all matters.
Eph 4:28
4:28 {16} Let him that stole steal no
more: but rather let him labour, working with [his] hands the thing which is
{m} good, that he may have to give to him that needeth.
(16) He descends from the heart to
the hands, condemning theft: and because the men who give themselves to this
wickedness often pretend to be poor, he shows that labour is a good remedy
against poverty, which God blesses in such a way that those who labour
always have some surplus to help others. And therefore it is far from being
the case that they are forced to steal other men's goods.
(m) By
labouring in things that are holy, and profitable to his neighbour.
Eph 4:29
4:29 {17} Let no {n} corrupt
communication proceed out of your mouth, but that which is good to the use of
edifying, that it may minister {o} grace unto the
hearers.
(17) He bridles the tongue as well,
teaching us to so temper our talk, that our hearer's minds are not
destroyed, and are rather instructed.
(n) Literally, "rotten".
(o) By
grace he means that by which men most profit with regard to going forward in
godliness and love.
Eph 4:30
4:30 {18} And grieve not the holy
Spirit of God, whereby ye are sealed unto the day of
redemption.
(18) A general precept against all
excess of affections which dwell in that part of the mind, which they call
"angry", and he sets against them the contrary means. And he uses a most
strong preface, how we ought to take heed that we grieve not the Holy Spirit
of God through our immoderateness and excessiveness, who dwells in us to the
end of moderating all our affections.
Eph 4:32
4:32 And be ye kind one to another,
tenderhearted, forgiving one another, {19} even as God for Christ's sake hath
forgiven you.
(19) An argument taken from the
example of Christ, most grave and strong, both for the pardoning of those
injuries which have been done to us by our greatest enemies, and much more
for having consideration of the miserable, and using moderation and gentle
behaviour towards all men.
Eph 5:3
5:3 {1} But fornication, and all
uncleanness, or covetousness, let it not be once named among you, as becometh
saints;
(1) Now he comes to another type of
affections, which is in that part of the mind which men call covetous or
desirous: and he reprehends fornication, covetousness, and jesting very
sharply.
Eph 5:4
5:4 Neither filthiness, nor foolish
talking, nor {a} jesting, which are not convenient: but rather giving of
thanks.
(a) Jests which men cast at one
another: that no lightness is seen, nor evil example given, nor any offence
made by evil words or backbiting.
Eph 5:5
5:5 {2} For this ye know, that no
whoremonger, nor unclean person, nor covetous man, who is an {b} idolater,
hath any inheritance in the kingdom of Christ and of
God.
(2) Because these sins are such that
the most part of men do not consider them to be sins, he awakes the godly to
the end that they should so much the more take heed to guard themselves from
these sins as from most harmful plagues.
(b) A bondslave to idolatry, for
the covetous man thinks that his life consists in his goods.
Eph 5:7
5:7 {3} Be not ye therefore partakers
with them.
(3) Because we are most ready to
follow evil examples, therefore the apostle warns the godly to always
remember that the others are but as it were darkness, and that they
themselves are as it were light. And therefore the others commit all evils
(as men are accustomed to do in the dark), but they ought not to follow
their examples, but rather (as the property of the light is) reprove their
darkness, and to walk in such a way (having Christ that true light going
before them) as it becomes wise men.
Eph 5:8
5:8 For ye were sometimes darkness, but
now [are ye] {c} light in the Lord: walk as children of
light:
(c) The faithful are called light,
both because they have the true light in them which enlightens them, and
also because they give light to others, insomuch that their honest
conversation reproves the life of wicked men.
Eph 5:9
5:9 (For the fruit of the {d} Spirit
[is] in all goodness and righteousness and truth;)
(d) By whose power we are made light
in the Lord.
Eph 5:11
5:11 And have no fellowship with the
unfruitful works of darkness, but rather {e} reprove
[them].
(e) Make them open to all the world,
by your good life.
Eph 5:14
5:14 Wherefore {f} he saith, Awake thou
that sleepest, and arise from the {g} dead, and Christ shall give thee
light.
(f) The scripture, or God in the
scripture.
(g) He speaks of the death of sin.
Eph 5:15
5:15 {4} See then that ye walk
circumspectly, not as fools, but as wise,
(4) The worse and more corrupt that
the manners of this world are, the more watchful we ought to be in every
situation, and give regard to nothing but the will of God.
Eph 5:16
5:16 {h} Redeeming the time, because
the {i} days are evil.
(h) This is a metaphor taken from
the merchants: who prefer the least profit that may be before any of their
pleasures.
(i) The times are troublesome and severe.
Eph 5:18
5:18 {5} And be not drunk with wine,
wherein is {k} excess; but be filled with the Spirit;
(5) He sets the sober and holy
assemblies of the faithful against the immoral banquets of the unfaithful,
in which the praises of the only Lord must ring, whether it is it in
prosperity or diversity.
(k) Every type of disorder, together with every
manner of filthiness and shamefulness.
Eph 5:19
5:19 Speaking to yourselves in psalms
and hymns and spiritual songs, singing and making melody in your {l} heart to
the Lord;
(l) With an earnest affection of the
heart, and not with the tongue only.
Eph 5:21
5:21 {6} Submitting yourselves one to
another in the fear of God.
(6) A short repetition of the end to
which all things ought to be referred, to serve one another for God's
sake.
Eph 5:22
5:22 {7} Wives, submit yourselves unto
your own husbands, {8} as unto the Lord.
(7) Now he descends to a family,
dividing orderly all the parts of a family. And he says that the duty of
wives consists in this, to be obedient to their husbands.
(8) The first
argument, for they cannot be disobedient to their husbands except by also
resisting God, who is the author of this subjection.
Eph 5:23
5:23 {9} For the husband is the head of
the wife, even as Christ is the head of the church: {10} and he is the saviour
of the body.
(9) A declaration of the former
saying: because God has made the man head of the woman in marriage, as
Christ is the head of the Church.
(10) Another argument: because the good
estate of the wife depends on the man, so that this submission is not only
just, but also very profitable: as also the salvation of the Church depends
on Christ, although to a far greater degree.
Eph 5:24
5:24 {11} Therefore as the church is
subject unto Christ, so [let] the wives [be] to their own husbands in every
thing.
(11) The conclusion of the wives'
duties towards their husbands.
Eph 5:25
5:25 {12} Husbands, love your wives,
even as Christ also loved the church, and gave himself for
it;
(12) The husbands duty towards their
wives is to love them as themselves, of which love the love of Christ
towards his Church is a graphic image.
Eph 5:26
5:26 {13} That he might {m} sanctify
and cleanse it with the washing of water by the {n}
word,
(13) Because many men pretend the
infirmities of their wives to excuse their own hardness and cruelty, the
apostle wishes us to mark what manner of Church Christ received, when he
joined it to himself, and how he does not reject her for all her filth, and
uncleanness, but ceases not to wipe it away with his cleanness, until he
wholly purifies it.
(m) Make it holy.
(n) Through the promise of free
justification and sanctification in Christ, received by faith.
Eph 5:27
5:27 That he might present it to
himself a glorious church, {o} not having spot, or wrinkle, or any such thing;
but that it should be holy and without blemish.
(o) The Church as it is considered
in itself, will not be without wrinkle, before it come to the mark it aims
at: for while it is in this life, it runs in a race. But if it is considered
in Christ, it is clean and without wrinkle.
Eph 5:28
5:28 {14} So ought men to love their
wives as their own bodies. He that loveth his wife loveth
himself.
(14) Another argument: every man
loves himself, even by nature: therefore he strives against nature that does
not love his wife. He proves the conclusion, first by the mystical knitting
of Christ and the Church together, and then by the ordinance of God, who
says that man and wife are as one, that is, not to be divided.
Eph 5:29
5:29 For no man ever yet hated his {p}
own flesh; but nourisheth and cherisheth it, even as the Lord the
church:
Eph 5:30
5:30 For we are members of his body,
{q} of his flesh, and of his bones.
(q) He alludes to the making of the
woman, which signifies our union with Christ, which is accomplished by
faith, but is signified in the ordinance of the Lord's supper.
Eph 5:31
5:31 For this cause shall a man leave
his father and mother, and shall {r} be joined unto his wife, and they two
shall be one flesh.
Eph 5:32
5:32 {15} This is a great mystery: but
I speak concerning Christ and the church.
(15) That no man might dream of
natural union or knitting of Christ and his Church together (such as the
husbands and the wives is) he shows that it is secret, that is, spiritual
and such as differs greatly from the common capacity of man. And it consists
by the power of the Spirit, and not of the flesh, by faith, and by no
natural bond.
Eph 5:33
5:33 {16} Nevertheless let every one of
you in particular so love his wife even as himself; and the wife [see] that
she reverence [her] husband.
(16) The conclusion both of the
husband's duty toward his wife, and of the wife's toward her husband.
Eph 6:1
6:1 Children, {1} obey your parents {2}
in the {a} Lord: {3} for this is right.
(1) He comes to another part of a
family, and shows that the duty of the children toward their parents
consists in obedience to them.
(2) The first argument: because God has so
appointed. And upon this it follows also that children are obligated to obey
their parents, that they may not swerve from the true worship of God.
(a)
For the Lord is author of all fatherhood, and therefore we must yield such
obedience as he will have us.
(3) The second argument: because this
obedience is most just.
Eph 6:2
6:2 {4} Honour thy father and mother;
{5} (which is the first commandment with {b} promise;)
(4) A proof of the first
argument.
(5) The third argument taken of the profit that ensues from it:
because the Lord gave this commandment among all the rest a special
blessing.
(b) With a special promise: for otherwise the second
commandment has a promise of mercy to a thousand generations, but that
promise is general.
Eph 6:4
6:4 {6} And, ye fathers, provoke not
your children to wrath: but bring them up in the nurture and {c} admonition of
the Lord.
(6) It is the duty of fathers to use
their fatherly authority moderately and to God's glory.
(c) Such
information and precepts which are taken out of God's book, and are holy and
acceptable to him.
Eph 6:5
6:5 {7} Servants, be obedient to them
that are [your] masters {8} according to the flesh, with {d} fear and
trembling, in singleness of your heart, as unto Christ;
(7) Now he descends to the third
part of a family, that is, to the duty both of the masters and of the
servants. And he shows that the duty of servants consists in a hearty love
and reverence for their masters.
(8) He moderates the sharpness of
service, in that they are spiritually free even though they are servants,
and yet that spiritual freedom does not take away physical service: insomuch
that they cannot be Christ's, unless they serve their masters willingly and
faithfully, as much as they may with clear conscience.
(d) With careful
reverence: for slavish fear is not allowable, much less in Christian
servants.
Eph 6:6
6:6 Not with eyeservice, as
menpleasers; but as the servants of Christ, {9} doing the will of God from the
heart;
(9) To cut off occasion of all
pretences, he teaches us that it is God's will that some are either born or
made servants, and therefore they must respect God's will although their
service is ever so hard.
Eph 6:7
6:7 With good will doing service, as to
the {e} Lord, and not to men:
(e) Being moved with a reverence for
God, as though you served God himself.
Eph 6:8
6:8 {10} Knowing that whatsoever good
thing any man doeth, the same shall he receive of the Lord, whether [he be]
bond or free.
(10) Although they serve unkind and
cruel masters, yet the obedience of servants is no less acceptable to God,
than the obedience of those that are free.
Eph 6:9
6:9 {11} And, ye masters, do the same
things unto them, forbearing threatening: knowing that your Master also is in
heaven; neither is there {f} respect of persons with
him.
(11) It is the duty of masters to
use the authority that they have over their servants, modestly and in a holy
manner, seeing that they in another respect have a common master who is in
heaven, who will judge both the servant and the free.
(f) Either of
freedom or bondage.
Eph 6:10
6:10 {12} Finally, my brethren, be
strong in the Lord, and in the power of his might.
(12) He concludes the other part of
this epistle with a grave exhortation, that all are ready and fight
constantly, trusting in spiritual weapons, until their enemies are
completely put to flight. And first of all he warns us to take up the armour
of God, for with it alone may our enemy be dispatched.
Eph 6:12
6:12 {13} For we wrestle not against
flesh and {g} blood, but against {h} principalities, against powers, against
the rulers of the darkness of this world, against spiritual wickedness in high
[places].
(13) Secondly, he declares that our
chiefest and mightiest enemies are invisible, so that we may not think that
our chiefest conflict is with men.
(g) Against men, who are of a frail
and brittle nature, against whom are set spiritual wiles, a thousand times
more mighty than the flesh.
(h) He gives these names to the evil angels,
by reason of the effects which they work: not that they are able to do the
same in and of themselves, but because God gives them permission.
Eph 6:13
6:13 {14} Wherefore take unto you the
whole armour of God, that ye may be able to withstand in the {i} evil day, and
having done all, to stand.
(14) He shows that these enemies are
put to flight only with the armour of God, that is, with uprightness of
conscience, a godly and holy life, knowledge of the Gospel, faith, and to be
short, with the word of God. And that daily earnest prayer must be made for
the health of the Church, and especially for the steadfast faithfulness of
the true, godly, and valiant ministers of the word.
(i) See Eph 5:16
.
Eph 6:15
6:15 And your feet shod with the {k}
preparation of the gospel of peace;
(k) The preparation of the Gospel
may be as it were shoes to you: and it is very fitly called the Gospel of
peace, because, seeing we have to go to God through most dangerous ranks of
enemies, this may encourage us to go on bravely, in that you know by the
doctrine of the Gospel, that we are travelling to God who is at peace with
us.
Eph 6:18
6:18 Praying always with all prayer and
supplication in the {l} Spirit, and watching thereunto with all perseverance
and supplication for all saints;
(l) That holy prayers may proceed
from the Holy Spirit.
Eph 6:21
6:21 {15} But that ye also may know my
affairs, [and] how I do, Tychicus, a beloved brother and faithful minister in
the Lord, shall make known to you all things:
(15) A familiar and very amiable
declaration of his state, together with a solemn prayer, with which Paul is
accustomed to end his epistles.
Eph 6:24
6:24 Grace [be] with all them that love
our Lord Jesus Christ {m} in sincerity. Amen. [To [the] Ephesians
written from Rome, by Tychicus.]
(m) Or to immortality, to life
everlasting.
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