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Zohrap 1805
ՆԱԽԱԴՐՈՒԹԻՒՆ
Առ Եփեսացիս Թղթոյն

Զայս առաքեաց ՚ի Հռովմայ, որպէս թէ ո՛չ էր տեսեալ զնոսա. եւ է պատճառ թղթիս՝ ա՛յս։ Եփեսացիքն հաւատացեալք էին ՚ի Տէր մեր Յիսուս Քրիստոս, եւ ընտանիք էին հաւատոցն որ ՚ի նա, եւ առ ամենայն սուրբս ունէին զսէր. եւ կամէին ՚ի Պաւղոսէ հաստատել։ Լուեալ յոմանց առաքեալն՝ գրեաց առ նոսա զայս թուղթս՝ զգուշութեամբ. եւ յառաջն ցուցանէ մի՛ երբէք նոր կարծել զմեր խորհուրդս. այլ իսկզբանէ յառաջ քան զլինել աշխարհի է՛ սա՝ հաճութիւն Աստուծոյ. եթէ Քրիստոս վասն մեր չարչարեցաւ, եւ զմեզ կեցոյց։ Յետ այսորիկ վասն կոչմանն հեթանոսաց ասէ, զի ցուցցէ արժանաւոր զնոսա հաւատոցն. եւ յայտնէ թէ կոչումն մեր եղեւ ո՛չ ՚ի մարդկանէ՝ այլ ՚ի Քրիստոսէ, որ է Որդի Աստուծոյ. եւ յայսմանէ ուսանիք եթէ ո՛չ մարդապաշտ են հաւատացեալքն ՚ի Քրիստոս, այլ ճշմարիտ աստուածապաշտք։ Նշանակէ եւ զինքն՝ թէ վասն այսորիկ առաքեցաւ քարոզել զաւետարանն, եւ զի վասն ա՛յսր զգուշանայ։ Յետ այսորիկ ներբողական բանիւք զարս եւ զկանայս, զհարս եւ զմանկունս, զտեարս եւ զծառայս՝ հաստատէ ՚ի թուղթս. եւ զամենեսեան ըստ ամենայնի յարդարէ ընդդէ՛մ բանսարկուին եւ դիւաց նորա, առ նոսա ասէ դարձեալ, եւ բարւոք հաստատեալ եւ կնքեալ զմիտս ամենեցուն ընդդէմ սատանայական գործոյն. եւ այսպէս կատարէ զթուղթս։

А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
Ефес, лежавший на реке Каистро, при впадении ее в Икарийское море (часть моря Этейского), был главным городом Асийской провинции (называвшейся иногда просто Асия). Городская крепость возвышалась на скале. Гавань находилась при устье Каистро. В силу своего счастливого положения, Ефес сделался важнейшим торговым городом провинции Асии, но в нравственном отношении население его стояло на очень невысокой ступени. Между великолепными зданиями города всего известнее был храм Дианы или Артемиды. В Ефесе жило немало и Иудеев. После основания в Ефесе церкви, этот город долгое время служил средоточным пунктом христианства в Малой Азии. После Ап. Павла, здесь жил Ап. Иоанн Богослов, а потом здесь несколько раз собирались соборы. Разрушен Ефес был, вероятно, Тамерланом в 1402-м году. В настоящее время на месте этого славного города лежат одни развалины и изредка только останавливаются здесь номады-пастухи.

Первые семена христианства были заброшены в Ефес учениками Иоанна Крестителя, которые хотя имели далеко недостаточные познания в христианской вере, однако все же веровали в Иисуса как в Мессию. Потом на короткое время, во время своего второго апостольского путешествия, заходил в Ефес Ап. Павел и беседовал здесь с Иудеями о вере, оставив после себя дальнейшее распространение Евангелия в Ефесе на обязанности своих друзей Акилы и Прискиллы, к которым потом на помощь пришел александрийский иудей Аполлос, который сам в полной мере был наставлен в истинах веры только здесь Акилою и Прискиллою. Прочное устройство Ефесской церкви дано было только в третье путешествие Ап. Павла. В это путешествие Ап. пробыл в Ефесе около трех лет и собрал в одну общину церковную немало Иудеев и язычников, совершил много чудес над душевно и телесно больными, положил конец закравшемуся было и в среду Иудеев волшебству и счастливо избежал от опасности, угрожавшей ему во время народного восстания, которое поднял против него мастер золотых изделий Димитрий. Отсюда Ап. простирал свое благотворное влияние на всю Малую Азию. При своем удалении из Ефеса Ап. поставил епископом Ефесской церкви своего ученика Тимофея.

Послание к Ефесянам написано Апостолом в узах (III:1; IV:1). По всему заметно, что это были первые римские узы Апостола, а не кесарийские. Так, различные древние рукописи и переводы послания имеют подпись, свидетельствующую о том, что это послание написано из Рима. Затем, Апостол, как видно из послания (Еф I:15; VI:19, 20), готовится держать окончательный ответ пред языческою властью, чего он не мог ожидать еще в Кесарии, так как в Кесарии им было только еще заявлено требование, чтобы его отправили на суд в Рим. Узы, в каких Ап. написал послание к Ефесянам, несомненно были первые его узы в Риме, потому что Ап. еще не чувствует такого стеснения, какое он чувствовал во время вторых его уз. Так как узы первые продолжались от весны 62-го до весны 64-го года, то к этому времени и следует относить происхождение послания.

Послание Апостола Павла к Ефесянам всею древнею Церковью признавалось как написанное именно к Ефесской церкви. Но новейшая критика отрицает это прежде всего на том основании, что слова первого стиха: "в Ефесе" будто бы неподлинны и вставлены кем-либо из переписчиков послания. Затем указывают на то, что послание в целом имеет общий характер, что в нем нет ничего специального, относящегося к Ефесской церкви, нет приветствий к отдельным лицам. Но эти соображения не могут быть признаны достаточными. Слов "в Ефесе" не имеется только в трех кодексах, а между тем все остальные списки и переводы послания их имеют. Потом, слово "находящимся" или "сущим" с отпадением слов "в Ефесе" остается, можно сказать, висящим на воздухе. Невероятно, наконец, чтобы Апостол, везде в других посланиях точно обозначающий в приветствии адресатов послания, здесь отступил бы от этого обыкновения [К сказанному можно прибавить, что в других посланиях Апостола Павла к выражению t. ousin (находящимся) или t. oush, всегда присоединяется обозначение места, где "находились", "существовали" читатели послания. Ср. Рим I:7; 2Кор. I:1; Фил I:1. Если же св. Василий Вел. сообщает о существовании списков послания без прибавления "в Ефесе", то из его слов видно, что это были списки, не имевшие большого распространения. И сам святитель признавал это выражение подлинным. Наконец, не может смущать нас и то обстоятельство, что выражение "в Ефесе" отнесено в тексте только к слову "святым" и как будто разъединяет два теснейшим образом связанные между собою предиката - "святые" и "верные": первый предикат, как обозначающий христиан вообще, и нуждается в точном определении места жительства этих христиан, к которым обращается Апостол. Второй предикат - "верные во Христе Иисусе", как обозначающий не внешнее их положение как членов (святые) известной церкви, а внутреннее их христианское состояние, не нуждается в обозначении места жительства этих "верных". ]. Что касается общности характера послания, то несмотря на нее все-таки нельзя отрицать, что наше послание производит впечатление послания, которое было направлено к определенной церкви. Общий же характер придал своему посланию к Ефесянам Апостол в том расчете, что это послание пойдет по другим малоазийским церквам. А приветствий к отдельным лицам мы не встречаем также в послании к Галатам. Это отсутствие приветствий может быть объяснено тем, что Павлу пришлось бы испещрить целые страницы одними приветствиями, так как в Ефесе у него было многое множество знакомых.

Внешним поводом к написанию послания к Ефесянам было отправление Тихика в Малую Азию. С ним Ап. и нашел нужным отправить послание. Что касается внутренних побуждений, по каким Ап. решился обратиться к Ефесянам с посланием, то тут нужно исключить всякую полемическую цель: нигде не видно, чтобы Апостол хотел опровергать в послании каких-нибудь еретиков. Проще всего предположить, что Апостол, чувствуя, что его деятельность подходит к закату, хотел раскрыть пред любимой им церковью величие христианства, которое по-видимому не довольно ясно сознавалось ефесскими христианами, а потом утвердить мысль о необходимости единства, которого также не достаточно было между Ефесянами.

Вопреки общему голосу древности, признающему послание к Ефесянам подлинным произведением Апостола Павла, новейшая критика отрицает эту подлинность. Во-первых, критики указывают на то, что богословие в этом послании отличается от богословия других, несомненно подлинных произведений Апостола Павла, а во-вторых, на то, что это послание очень похоже на послание к Колоссянам, так что будто бы составляет просто расширение последнего. Что касается первого соображения, то оно не имеет под собою сколько-нибудь твердой основы, потому что критики на самом деле не могли найти ничего противоречащего в богословии этого послания с богословием других Павловых посланий. Несомненно только, что здесь полнее и точнее излагается учение о лице Господа Иисуса Христа, но это требовалось обстоятельствами времени. Если же послание к Ефесянам в некоторых местах сходно с посланием к Колоссянам, то это не говорит против его подлинности (см. об этом во введении к посл. к Колоссянам). Наконец, указывают еще на особый стиль послания, но это указание также не имеет особого значения, потому что "это послание от начала до конца носит характер положительного раскрытия христианского веро- и нраво-учения и полемика нигде не выступает прямо; отсутствуют всегдашние противники св. Апостола - иудействующие, а потому нет "вопросов", нет и "ответов" врагам, извращающим Евангелие" (проф. Богдашевский стр. 199). Этим и отличается послание к Ефесянам от посл. к Римлянам, Коринф. и Галатам. Таким образом, возражения против подлинности послания все не имеют под собою сколько-нибудь твердых оснований.

Послание к Ефесянам удобно может быть разделено на две части: догматическую (I-III главы) и нравоучительную (IV-VI главы). В первой части Ап. раскрывает величие христианства вообще (именно в первой главе), а потом ту же самую идею он раскрывает в приложении к читателям послания (гл. II-ая) и, наконец, говорит об этом величии с точки зрения своего личного опыта (гл. III-я). В нравоучительной части послания также сначала излагаются наставления общего характера, относящиеся к каждому члену Церкви без различия (IV:1-V:21), а затем идут наставления к членам христианского семейства (V:22-VI:9). Послание оканчивается некоторыми увещаниями, сообщениями и апостольским благословением (VI:10-24).

В святоотеческой литературе известны толкования на послание к Ефесянам, принадлежащие св. Иоанну Златоусту, бл. Феодориту, бл. Иерониму, св. Иоанну Дамаскину, Феофилакту и др. Из русских трудов наиболее выдаются: Смирнов С. Е. прот. Филологические замечания о языке новозаветном в сличении с классическим при чтении послания Ап. Павла к Ефесянам (доктор. диссертация). М. 1873: г. - Феофан еп. Толкование послания св. Ап. Павла к Ефесянам М. 1882: г. - Богдашевский Д. проф. Послание св. Ап. Павла к Ефесянам. Исагогико-экзегетическое исследование. Киев. 1904: г. - Из новейших иностранных можно назвать: Мейера. Послания из пленения. 1897: г. (в обработке Гаупта). - Поля Эвальда, Послания Павла к Ефесянам, Колоссянам и Филимону (изд. Цана) 1910: г. и Дибелиуса. Послания Ап. Павла к Колоссянам, Ефесянам и Филимону. 1912: г. Все три эти толкования - на немецком языке.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
SOME think that this epistle to the Ephesians was a circular letter sent to several churches, and that the copy directed to the Ephesians happened to be taken into the canon, and so it came to bear that particular inscription. And they have been induced the rather to think this because it is the only one of all Paul's epistles that has nothing in it peculiarly adapted to the state or case of that particular church; but it has much of common concernment to all Christians, and especially to all who, having been Gentiles in times past, were converted to Christianity. But then it may be observed, on the other hand, that the epistle is expressly inscribed (1:1) to the saints which are at Ephesus; and in the close of it he tells them that he had sent Tychicus unto them, whom, in 2 Tim. iv. 12, he says he had sent to Ephesus. It is an epistle that bears date out of a prison: and some have observed that what this apostle wrote when he was a prisoner had the greatest relish and savour in it of the things of God. When his tribulations did abound, his consolations and experiences did much more abound, whence we may observe that the afflictive exercises of God's people, and particularly of his ministers, often tend to the advantage of others as well as to their own. The apostle's design is to settle and establish the Ephesians in the truth, and further to acquaint them with the mystery of the gospel, in order to it. In the former part he represents the great privilege of the Ephesians, who, having been in time past idolatrous heathens, were now converted to Christianity and received into covenant with God, which he illustrates from a view of their deplorable state before their conversion, ch. 1-3. In the latter part (which we have in the 4th, 5th, and 6th chapters) he instructs them in the principal duties of religion, both personal and relative, and exhorts and quickens them to the faithful discharge of them. Zanchy observes that we have here an epitome of the whole Christian doctrine, and of almost all the chief heads of divinity.

In this chapter we have, I. The introduction to the whole epistle, which is much the same as in others, ver. 1, 2. II. The apostle's thanksgivings and praises to God for his inestimable blessings bestowed on the believing Ephesians, ver. 3-14. III. His earnest prayers to God in their behalf, ver. 15-23. This great apostle was wont to abound in prayers and in thanksgivings to almighty God, which he generally so disposes and orders that at the same time they carry with them and convey the great and important doctrines of the Christian religion, and the most weighty instructions to all those who seriously peruse them.
Adam Clarke: Commentary on the Bible - 1831
Preface to the Epistle of Paul the Apostle to the Ephesians
Ephesus was a city of Ionia, in Asia Minor, and once the metropolis of that part of the world. The ancient city was situated at the mouth of the river Cayster, on the shore of the Aegean Sea, about 50 miles south of Smyrna. The Ephesus in which St. Paul founded a Church, and which for a time flourished gloriously, was not the ancient Ephesus; for that was destroyed, and a new city of the same name was built by Lysimachus.
This most famous of all the Asiatic cities is now a miserable village, composed of mean huts formed out of the ruins of its once magnificent structures; and these huts are now the residence of about forty or fifty Turkish families, without a single Christian among them! For other particulars see the note on Act 18:19.
It is, however, a doubt with many learned men, whether this epistle was sent to the Church at Ephesus. They think that the proper direction is, The Epistle of St. Paul to the Laodiceans; and suppose it to be the same which the apostle mentions, Col 4:16 : "When this epistle is read among you, cause that it be read also in the Church of the Laodiceans; and that ye likewise read the epistle from Laodicea." Dr. Paley's arguments in the affirmative are entitled to much regard.
"Although it does not appear to have ever been disputed that the epistle before us was written by St. Paul, yet it is well known that a doubt has long been entertained concerning the persons to whom it was addressed. The question is founded partly in some ambiguity in the external evidence. Marcion, a heretic of the second century, as quoted by Tertullian, a father in the beginning of the third, calls it, The Epistle to the Laodiceans. From what we know of Marcion, his judgment is little to be relied upon; nor is it perfectly clear that Marcion was rightly understood by Tertullian. If, however, Marcion be brought to prove that some copies in his time gave εν Λαοδικειᾳ in the superscription, his testimony, if it be truly interpreted, is not diminished by his heresy; for, as Grotius observes, 'cur in ea re mentiretur nihil erat causae.' The name εν Εφεσῳ, in Ephesus, in the first verse, upon which word singly depends the proof that the epistle was written to the Ephesians, is not read in all the manuscripts now extant. I admit, however, that the external evidence preponderates with a manifest excess on the side of the received reading. The objection therefore principally arises from the contents of the epistle itself, which, in many respects militate with the supposition that it was written to the Church of Ephesus. According to the history, St. Paul had passed two whole years at Ephesus, Act 19:10. And in this point, viz. of St. Paul having preached for a considerable length of time at Ephesus, the history is confirmed by the two epistles to the Corinthians, and by the two epistles to Timothy: 'I will tarry at Ephesus until pentecost;' Co1 16:8. 'We would not have you ignorant of our trouble which came to us in Asia;' Co2 1:8. 'As I besought thee to abide still at Ephesus, when I went into Macedonia;' Ti1 1:3. 'And in how many things he ministered to me at Ephesus thou knowest well;' Ti2 1:18. I adduce these testimonies because, had it been a competition of credit between the history and the epistle, I should have thought myself bound to have preferred the epistle. Now, every epistle which St. Paul wrote to Churches which he himself had founded, or which he had visited, abounds with references and appeals to what had passed during the time that he was present amongst them; whereas there is not a text in the Epistle to the Ephesians from which we can collect that he had ever been at Ephesus at all. The two epistles to the Corinthians, the Epistle to the Galatians, the Epistle to the Philippians, and the two Epistles to the Thessalonians, are of this class; and they are full of allusions to the apostle's history, his reception, and his conduct whilst amongst them; the total want of which in the epistle before us is very difficult to account for, if it was in truth written to the Church of Ephesus, in which city he had resided for so long a time. This is the first and strongest objection. But farther, the Epistle to the Colossians was addressed to a Church in which St. Paul had never been, This we infer from the first verse of the second chapter: 'For I would that ye knew what great conflict I have for you and for them at Laodicea, and for as many as have not seen my face in the flesh.' There could be no propriety in thus joining the Colossians and Laodiceans with those 'who had not seen his face in the flesh,' if they did not also belong to the same description. Now, his address to the Colossians, whom he had not visited, is precisely the same as his address to the Christians to whom he wrote in the epistle which we are now considering: 'We give thanks to God and the Father of our Lord Jesus Christ, praying always for you, since we heard of your faith in Christ Jesus, and of the love which ye have to all the saints;' Col 1:3. Thus he speaks to the Christians, in the epistle before us, as follows: 'Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, cease not to give thanks for you in my prayers; Eph 1:15. The terms of this address are observable. The words, 'having heard of your faith and love,' are the very words, we see, which he uses towards strangers; and it is not probable that he should employ the same in accosting a Church in which he had long exercised his ministry, and whose 'faith and love' he must have personally known. The Epistle to the Romans was written before St. Paul had been at Rome; and his address to them runs in the same strain with that just now quoted: 'I thank my God, through Jesus Christ, for you all, that your faith is spoken of throughout the whole world;' Rom 1:8. Let us now see what was the form in which our apostle was accustomed to introduce his epistles, when he wrote to those with whom he was already acquainted. To the Corinthians it was this: 'I thank my God always on your behalf, for the grace of God which is given you by Christ Jesus;' Co1 1:4. To the Philippians: 'I thank my God upon every remembrance of you;' Phi 1:3. To the Thessalonians: 'We give thanks to God always for you all, making mention of you in our prayers, remembering without ceasing your work of faith and labor of love;' Th1 1:3. To Timothy: 'I thank God, whom I serve from my forefathers with a pure conscience, that without ceasing I have remembrance of thee in my prayers night and day;' Ti2 1:3. In these quotations it is usually his remembrance, and never his hearing of them, which he makes the subject of his thankfulness to God.
As great difficulties stand in the way, supposing the epistle before us to have been written to the Church of Ephesus; so I think it probable that it is actually the epistle to the Laodiceans, referred to in the fourth chapter of the Epistle to the Colossians. The text which contains that reference is this: 'When this epistle is read among you, cause that it be read also in the Church of the Laodiceans, and that ye likewise read the epistle from Laodicea;' Col 4:16. The epistle from Laodicea was an epistle sent by St. Paul to that Church, and by them transmitted to Colosse. The two Churches were mutually to communicate the epistles they had received. This is the way in which the direction is explained by the greater part of commentators, and is the most probable sense that can be given to it. It is also probable that the epistle alluded to was an epistle which had been received by the Church of Laodicea lately. It appears, then, with a considerable degree of evidence, that there existed an epistle of St. Paul nearly of the same date with the Epistle to the Colossians, and an epistle directed to a Church (for such the Church of Laodicea was) in which St. Paul had never been. What has been observed concerning the epistle before us, shows that it answers perfectly to that character.
"Nor does the mistake seem very difficult to account for. Whoever inspects the map of Asia Minor will see, that a person proceeding from Rome to Laodicea would probably land at Ephesus, as the nearest frequented seaport in that direction. Might not Tychicus, then, in passing through Ephesus, communicate to the Christians of that place the letter with which he was charged? And might not copies of that letter be multiplied and preserved at Ephesus? Might not some of the copies drop the words of designation εν τῃ Λαοδικειᾳ, which it was of no consequence to an Ephesian to retain? Might not copies of the letter come out into the Christian Church at large from Ephesus; and might not this give occasion to a belief that the letter was written to that Church? And, lastly, might not this belief produce the error which we suppose to have crept into the inscription?
"And it is remarkable that there seem to have been some ancient copies without the words of designation, either the words in Ephesus, or the words in Laodicea. St. Basil, a writer of the fourth century, speaking of the present epistle, has this very singular passage: 'And writing to the Ephesians, as truly united to him who is through knowledge, he (Paul) calleth them in a peculiar sense such who are; saying, to the saints who are and (or even) the faithful in Christ Jesus; for so those before us have transmitted it, and we have found it in ancient copies.' Dr. Mill interprets (and, notwithstanding some objections that have been made to him, in my opinion, rightly interprets) these words of Basil, as declaring that this father had seen certain copies of the epistle in which the words 'in Ephesus' were wanting. And the passage, I think, must be considered as Basil's fanciful way of explaining what was really a corrupt and defective reading; for I do not believe it possible that the author of the epistle could have originally written ἁγιοις τοις ουσιν, without any name of place to follow it."
It must be allowed that the arguments of Dr. Paley, the sum of which may be found in Wetstein, that this is the epistle to the Laodiceans, are both plausible and strong; and yet almost the whole of antiquity, with the exceptions which those learned men mention, is in favor of the epistle being sent originally to the Church at Ephesus. Puzzled with these two considerations, some critics have pointed out a middle way. They suppose that several copies of this epistle were directed to no particular Church, but were intended for all the Churches in Asia Minor; and that different copies might have different directions, from this circumstance, that St. Paul, in writing the first verse Παυλος αποστολος Ιησου Χριστου - τοις ἁγιοις τοις ουσιν, Paul, an apostle of Jesus Christ, to the saints which are, left a blank after ουσιν, are, which was in some cases filled up with εν Εφεσῳ, in Ephesus; in others, with εν Λαοδικειᾳ, in Laodicea; though there might be one copy expressly sent by him to the Church of the Laodiceans, while he wished that others should be directed to the different Churches through Asia Minor. That there were copies which had no place specified, we learn from St. Basil; and the arguments in favor of Laodicea are certainly the strongest; the circumstance, that the apostle salutes no person, agrees well with Laodicea, where he had never been, Col 2:1; but cannot agree with Ephesus, where he was well known, and where, in preaching the Gospel, he had spent three years. See Act 20:31.
As this point is very dubious, and men of great abilities and learning have espoused different sides of the question, I judge myself incompetent to determine any thing; but I felt it my duty to bring the arguments for Laodicea fairly before the reader; those in favor of Ephesus may be met with every where. The passages in the body of the epistle, alleged by critics who espouse opposite sides of this subject, I have seldom noticed in a controversial way; and the notes on those passages are constructed as though no controversy existed.
Many expositors, and particularly Drs. Chandler and Macknight, have thought that they have perceived a great number of references to the temple of Diana at Ephesus; to the sacred mysteries among the Greeks; to the Hierophants, Mystagogues, Neocoroi, etc., in the temple of the celebrated goddess. It may appear strange that, with these opinions before me, I have not referred to the same things; nor adduced them by way of illustration; the truth is, I have not been able to discover them, nor do I believe that any such allusions exist. I see many allusions to the temple of God at Jerusalem, but none to the temple of Diana at Ephesus. I find also many references to the sacred service and sacerdotal officers in the Jewish temple; but none to Mystagogues, etc., among the heathens. I find much said about, what is to be understood most literally, the mystery which had been hidden from all ages, viz. of uniting Jews and Gentiles in one Church, but no reference to the Eleusinian, Bacchic, or other mysteries in the abominable worship of the Greeks, was suggesting to the mind of the apostle any parallel between their mysteries and those of the Almighty. My reasons for my dissent from these respectable authorities I have given in the notes.
June 20th, 1815.

The apostle's salutation to the Church, Eph 1:1, Eph 1:2. He blesses God for calling the Gentiles to the adoption of children by Jesus Christ, by whose sacrificial death both they and the Jews find redemption, Eph 1:3-7. He shows that it was through the great abundance of God's wisdom and goodness that the Gentiles were called into a state of salvation, and that they should receive the Holy Spirit as the earnest of their inheritance, Eph 1:8-15. He praises God for their conversion, and prays that they may be farther enlightened, that they may see the glory of Christ, and partake of the blessings procured by his passion and exaltation, Eph 1:16-23.

Albert Barnes: Notes on the Bible - 1834
Introduction to Ephesians
Section 1. The Situation of Ephesus, and the Character of its People
This Epistle purports to have been written to the "Saints in Ephesus, and to the faithful in Christ Jesus," though, as we shall see, the fact of its having been directed to the church at Ephesus has been called in question. Assuming now that it was sent to Ephesus, it is of importance to have a general view of the situation of that city, of the character of its people, and of the time and manner in which the gospel was introduced there, in order to a correct understanding of the Epistle. Ephesus was a celebrated city of Ionia in Asia Minor, and was about 40 miles south of Smyrna, and near the mouth of the river Cayster. The river, though inferior in beauty to the Meander which flows south of it, waters a fertile valley of the ancient Ionia. Ionia was the most beautiful and fertile part of Asia Minor; was settled almost wholly by Greek colonies; and it embosomed Pergamos, Smyrna, Ephesus, and Miletus; see "Travels" of Anacharsis, i. 91, 208; vi. 192, 97, 98. The climate of Ionia is represented as remarkably mild, and the air as pure and sweet, and this region became early celebrated for everything that constitutes softness and effeminacy in life. Its people were distinguished for amiableness and refinement of manners, and also for luxury, for music and dancing, and for the seductive arts festivals occupied them at home, or attracted them to neighboring cities, where the men appeared in magnificent habits, and the women in all the elegance of female ornament, and with all the desire of pleasure (Anachar).
Ephesus was not, like Smyrna, distinguished for commercial advantages. The consequence has been that, not having such advantage, it has fallen into total ruin, while Smyrna has retained some degree of its ancient importance. It was in a rich region of country, and seems to have risen into importance mainly because it became the favorite resort of foreigners in the worship of Diana, and owed its celebrity to its temple more than to anything else. This city was once, however, the most splendid city in Asia Minor. Stephens, the geographer, gives it the title of "Epiphanestate" (Most Illustrious). Pliny styles it "the Ornament of Asia." In Roman times it was the metropolis of Asia, and unquestionably rose to a degree of splendor that was surpassed by few, if any, oriental cities.
That for which the city was most celebrated was the Temple of Diana. This temple was 425 feet in length, and 220 feet in width. It was encompassed by 127 pillars, each 60 feet in height, which were presented by as many kings. Some of those pillars, it is said, are yet to be seen in the mosque of Sophia at Constantinople, having been removed there when the Church of Sophia was erected. These, however, were the pillars that constituted a part of the temple after it had been burned and was repaired, though it is probable that the same pillars were retained in the second temple which had constituted the glory of the first. All the provinces of Asia Minor contributed to the erection of this splendid temple, and 200 years were consumed in building it. This temple was set on fire by a man named Herostratus, who, when put to the torture, confessed that his only motive was to immortalize his name. The general assembly of the states of Ionia passed a decree to devote his name to oblivion; but the fact of the decree has only served to perpetuate it; Cicero, De Nat. Deor. 2. 27; Plutarch, Life of Alexander; compare Anachar. vi. 189. The whole of the edifice was consumed except the four walls and some of the columns. It was, however, rebuilt with the same magnificence as before, and was regarded as one of the wonders of the world. It is now in utter ruin. After the temple had been repeatedly pillaged by the barbarians, Justinian removed the columns to adorn the Church of Sophia at Constantinople. The place where it stood can now be identified certainly, if at all, only by the marshy spot on which it was erected, and by the prodigious arches raised above as a foundation. The vaults formed by them compose a sort of labyrinth, and the water is knee-deep beneath. There is not an apartment entire; but thick walls, shafts of columns, and fragments of every kind are scattered around in confusion (Encyclopedia Geog. ii. 273, 274).
During the reign of Tiberius, Ephesus was greatly damaged by an earthquake, but it was repaired and embellished by the emperor. In the war between Mithridates and the Romans, Ephesus took part with the former, and massacred the Romans who dwelt in it. Sylla severely punished this cruelty; but Ephesus was afterward treated with leniancy, and enjoyed its own laws, along with other privileges. About the end of the 11th century it was seized by a pirate named Tangripermes, but he was routed by John Ducas (the Greek admiral) in a bloody battle. Theodorus Lascarus, a Greek, made himself master of it in 1206 a. d. The Muslims recovered it in 1283. In the year 1401 Tamerlane employed a whole month in plundering the city and the neighboring country. Shortly afterward, the city was set on fire, and was mostly burnt in a combat between the Turkish governor and the Tartars. In 1405 it was taken by Muhammed I, and has continued since that time in the possession of the Turks (Calmet).
There is now (circa 1880's) a small, ordinary village, named Ayasaluk, near the site of the ancient town, consisting of a few cottages, which is all that now represents this city of ancient splendor. Dr. Chavolla says, "The inhabitants are a few Greek peasants, living in extreme wretchedness, dependence, and insensibility; the representatives of an illustrious people, and inhabiting the wreck of their greatness - some in the substructions of the glorious edifices which they raised - some beneath the vaults of the stadium, once the crowded scene of their diversions - and some by the abrupt precipice in the sepulchres which received their ashes. Its streets are obscured and overgrown. A herd of goats was driven to it for shelter from the sun at noon, and a noisy flight of crows from the quarries seemed to insult its silence. We heard the partridge call in the area of the theater and the stadium. The glorious pomp of its pagan worship is no longer numbered; and Christianity, which was here nursed by apostles, and fostered by general councils, until it increased to fullness of stature, barely lingers on in an existence hardly visible" (Travels, p. 131, Oxford, 1775). A very full and interesting description of Ephesus, as it appeared in 1739, may be seen in Pococke's Travels, vol. ii. part ii. pp. 45-53, ed. Lend. 1745. Several ruins are described by him, but they have mostly now disappeared. The Temple of Diana was on the western side of the plain on which the city was built, and the site is now in the midst of a morass which renders access difficult. The ruins of several theaters and other buildings are described by Pococke.
In the year 1821 Mr. Fisk, the American missionary, visited the city of Ephesus, of which he has given the following account: "We sent back our horses to Aisaluck, and set out on foot to survey the ruins of Ephesus. The ground was covered with high grass or grain, and a very heavy dew rendered the walking rather unpleasant. On the east side of the hill we found nothing worthy of notice; no appearance of having been occupied for buildings. On the north side was the circus or stadium. Its length from east to west is forty rods (one stadium). The north or lower side was supported by arches which still remain. The area where the races used to be performed is now a field of wheat. At the west end was the gate. The walls adjoining it are still standing, and are of considerable height and strength. North of the stadium, and separated only by a street, is a large square, inclined with fallen walls, and filled with the ruins of various edifices. A street running north and south divides this square in the center. West of the stadium is an elevation of ground, level at the top, with an immense pedestal in the center of it. What building stood there it is not easy to say. Between this and the stadium was a street passing from the great plain north of Ephesus, into the midst of the city.
"I found on the plains of Ephesus some Greek peasants, men and women, employed in pulling up tares and weeds from the wheat. I ascertained, however, that they all belonged to villages at a distance, and came there to labor. Tournefort says that, when he was at Ephesus, there were 30 or 40 Greek families there. Chandler found only 10 or 12 individuals. Now no human being lives in Ephesus; and in Aisaluck, which may be considered as Ephesus under another name, though not on precisely the same spot of ground, there are merely a few miserable Turkish huts.
"The plain of Ephesus is now very unhealthy, owing to the fogs and mists which almost continually rest upon it. The land, however, is rich, and the surrounding country is both fertile and healthy. The adjacent hills would furnish many delightful situations for villages if the difficulties were removed, which are thrown in the way by a despotic government, oppressive agas, and wandering banditti" (Missionary Herald for 1821, p. 319).
Section 2. The Introduction of the Gospel at Ephesus
It is admitted by all that the gospel was introduced into Ephesus by the apostle Paul. He first preached there when on his way from Corinth to Jerusalem, about the year 54 a. d. Act 18:19. On this visit Paul went into the synagogue, as was his usual custom, and preached to his own countrymen, but he does not appear to have preached publicly to the pagan. He was requested to remain longer with them, but he said he must, by all means, be in Jerusalem at the approaching feast - probably the Passover, Act 18:21. He promised, however, to visit them again if possible, and sailed from Ephesus to Jerusalem. Two persons had gone with Paul from Corinth - Priscilla and Aquila - whom he appears to have left at Ephesus, or who, at any rate, soon returned there, Act 18:18, Act 18:26. During the absence of Paul there came to Ephesus a certain Jew, born in Alexandria, named Apollos, an eloquent man, and mighty in the Scriptures, who had received the baptism of John, and who taught the doctrine that John had taught, Act 18:24-25.
What was the precise nature of that doctrine it is now difficult to understand. It seems to have been in substance: (1) that repentance was necessary, (2) that baptism was to be performed, and (3) that the Messiah was about to appear. Apollos, who had embraced this doctrine with zeal, was ready to defend it, and was in just the state of mind to welcome the news that the Messiah had come. Priscilla and Aquila instructed this zealous and talented man more fully in the doctrines of the Christian religion, and communicated to him the views which they had received from Paul, Act 18:26. Paul, having gone to Jerusalem as he planned, returned again to Asia Minor, and taking in Phrygia and Galatia in his way, he Rev_isited Ephesus, and remained there for about three years (Act 18:23; Act 19:1 ff). It was during this time that the church was founded, which afterward became so prominent, and to which this Epistle was written. The principal events in the life of Paul there were:
(1) His baptizing the twelve persons whom he found there, who were disciples of John; see notes at Act 19:1-7.
(2) Paul went into the synagogue there and engaged in an earnest discussion with the Jews respecting the Messiah for about three months Act 19:8-10.
(3) when many of the Jews opposed him, he left the synagogue and obtained a place to preach in, in the schoolroom of a man by the name of Tyrannus. In this place he continued to preach without molestation for two years and proclaimed the gospel, so that a large portion of the inhabitants had an opportunity to hear it.
(4) the cause of religion was greatly promoted by the miracles which Paul performed Act 19:11-17.
(5) Paul remained there until his preaching excited great commotion, and he was finally driven away by the tumult which was excited by Demetrius, Acts 19:23-41.
At this time the gospel had secured such a hold on the people that there was danger that the Temple of Diana would be forsaken, and that all who were dependent upon the worship of Diana for a livelihood would be thrown out of employment. It is not probable that Paul visited Ephesus after this, unless it was after his first imprisonment at Rome; see the introduction to 2 Timothy. On his way from Macedonia to Jerusalem he came to Miletus, and sent for the elders of Ephesus and gave them his deeply-affecting, parting address, expecting to see them no more Act 20:16.
Paul remained longer at Ephesus than he did at any other one place, preaching the gospel. He seems to have set himself deliberately to work to establish a congregation there, which would ultimately overthrow idolatry. Several reasons may have led him to depart so far from his usual plan by laboring so long in one place. One may have been that this was the principal seat of idolatry in the world at that time. The evident aim of Paul in his ministry was to reach the centers of influence and power. Hence, he mainly sought to preach the gospel in large cities, and thus it was that Antioch, and Ephesus, and Corinth, and Athens, and Philippi, and Rome, shared so largely in his labors. Not ashamed of the gospel anywhere, Paul still sought mainly that its power should be felt where wealth, and learning, and genius, and talent were concentrated. The very places, therefore, where the most magnificent temples were erected to the gods, and where the worship of idols was celebrated with the most splendor and pomp, and where that worship was defended most strongly by the civil arm, were those in which the apostle sought first to preach the gospel.
Ephesus, therefore, as the most splendid seat of idolatry at that time in the whole pagan world, particularly attracted the attention of the apostle, and hence it was that he was willing to spend so large a part of his public life in that place. It may have been for this reason that John afterward made it his permanent home, and spent so many years there as the minister of the congregation which had been founded by Paul; see section 3. Another reason why Paul sought Ephesus as a field of labor may have been that it was at that time not only the principal seat of idolatry, but was a place of great importance in the civil affairs of the Roman empire. It was the residence of the Roman proconsul, and the seat of the courts of justice in Asia Minor, and, consequently, was a place to which there would be attracted a great amount of learning and talent (Macknight). The apostle, therefore, seems to have been anxious that the full power of the gospel should be tried there, and that Ephesus should become as important as a center of influence in the Christian world as it had been in paganism and in civil affairs.
Section 3. Notices of the History of the Church at Ephesus
The church at Ephesus was one of the seven churches of Asia, and the first one mentioned to which John was directed to address an epistle from Patmos Rev 2:1-7. Little is said of it in the New Testament from the time when Paul left it until the Book of Revelation was written. The tradition is, that Timothy was a minister at Ephesus, and was succeeded by the apostle John; but whether John came there while Timothy was living, or not until his removal or death, even "tradition" does not inform us. In the subscription to the Second Epistle to Timothy, it is said of Timothy that he was "ordained the first bishop of the church of the Ephesians;" but this is of no authority whatever. All that can be learned with certainty about the residence of Timothy at Ephesus is what the apostle Paul says of him in his First Epistle to Timothy Ti1 1:3, "As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine."
From this it would appear that the residence of Timothy at Ephesus was a temporary arrangement, designed to secure a result which Paul wished particularly to secure, and to avoid an evil which he had reason to dread would follow from his own absence. That it was only a temporary arrangement, is apparent from the fact that Paul soon after desired him to come to Rome, Ti2 4:9, Ti2 4:11. The Second Epistle of Paul to Timothy was written but a few years after the first letter. According to Lardner, the first letter was written in the year 56 a. d., and the second letter in the year 62 a. d.; according to Hug, the first letter was written in the year 59 a. d., and the second letter in the year 61 a. d.; according to the editor of the Polyglott Bible, the first letter was written 65 a. d., and the second letter in 66 a. d. According to either calculation, the time of the residence of Timothy in Ephesus was brief. There is not the slightest evidence from the New Testament that he was a permanent Bishop of Ephesus, or indeed that he was a "bishop" at all, in the modern sense of the term. Those who may be disposed to look further into this matter, and to examine the relation which Timothy sustained to the church of Ephesus, and the claim which is sometimes set up for his having sustained the office of "a bishop," may find an examination in the Rev_iew of Bishop Onderdonk's Tract on Episcopacy, published in the Quarterly Christian Spectator in March, 1834, and March, 1835, and republished in 1843 under the title of "The Organization and Government of the Apostolic Church," pp. 99-107.
Whatever was the relation which Timothy sustained to the church in Ephesus, it is agreed on all hands that John the apostle spent a considerable portion of his life there. At what time John went to Ephesus, or why he did it, is not known now. The common opinion is, that he remained at or near Jerusalem for some 15 years after the crucifixion of the Lord Jesus, during which time he had the special charge of Mary, the mother of the Saviour; that he then preached the gospel to the Parthians and the Indians, and that he then returned and went to Ephesus, in or near which he spent his latter days, and in which, at a very advanced age, he died. It was from Ephesus that, under the Emperor Domitian, 95 a. d., he was banished to the island of Patmos, from which he returned in 97 a. d., on the accession of Nerva to the crown, who recalled all who had been banished. At that time, John is supposed to have been about 90 years of age. He is said to have died at Ephesus in the third year of Trajan (in 100 a. d.), at about 94 years of age. For a full and interesting biography of the apostle John, the reader may consult the "Lives of the Apostles," by David Francis Bacon, pp. 307-376.
Of the subsequent history of the church at Ephesus, little is known, and it would not be necessary to dwell upon it in order to an exposition of the Epistle before us. It is sufficient to remark, that the "candlestick is removed out of its place" Rev 2:5, and that all the splendor of the Temple of Diana, all the pomp of her worship, and all the glory of the Christian church there, have faded away alike.
Section 4. The Time and Place of Writing the Epistle
It has never been denied that the apostle Paul was the author of this Epistle, though it has been made a question whether it were written to the Ephesians or to the Laodiceans; see Section 5. Dr. Paley (Horae Paulinae) has shown that there is conclusive internal proof that this Epistle was written by Paul. This argument is derived from the style, and is carried out by a comparison of this Epistle with the other undoubted writings of the apostle. The historical evidence on this point also is undisputed.
It is generally supposed, and, indeed, the evidence seems to be clear, that this Epistle was written during the imprisonment of the apostle at Rome; but whether it was during his first or his second imprisonment is not certain. Paul was held in custody for approximately two years in Caesarea Act 24:27, but there is no evidence that during that time he addressed any epistle to the churches which he had planted. That this was written when he was a prisoner is apparent from the Epistle itself. "The two years in which Paul was imprisoned at Caesarea," says Wall, as quoted by Lardner, "seem to have been the most inactive part of Paul's life. There is no account of any proceedings or disputations, or of any epistles written in this space." This may have arisen, Lardner supposes, from the fact that the Jews made such an opposition that the Roman governor would not allow him to have any contact with the people at large, or procure any intelligence from the churches abroad.
But when he was at Rome he had more liberty. He was allowed to dwell in his own hired house Act 28:30, and had permission to address all who came to him, and to communicate freely with his friends abroad. It was during this period that he wrote at least four of his letters - the Epistle to the Ephesians, the Epistle to the Philippians, the Epistle to the Colossians, and the Epistle to Philemon. Grotius, as quoted by Lardner, says of these Epistles, that though all Paul's Epistles are excellent, yet he most admires those written by him when a prisoner at Rome. Concerning the Epistle to the Ephesians, he says it surpasses all human eloquence - rerum sublimitatem adaequans verbis sublimioribus, quam ulla unquam habuit lingua humana - describing the sublimity of the things by corresponding words more sublime than are found elsewhere in human language. The evidence that it was written when Paul was a prisoner is found in the Epistle itself.
Thus, in Eph 3:1, he says, "I, Paul, the prisoner of Jesus Christ - ὁ δέσμιος τοῦ Χπριστοῦ ho desmios tou Christou - for you Gentiles." So he alludes to his afflictions in Eph 3:13, "I desire that ye faint not at my tribulations for you." In Eph 4:1, he calls himself the "prisoner of the Lord," or in the margin, "in the Lord " - ὁ δέσμιος ἐν Κυρίω ho desmios en Kuriō. And in Eph 6:19-20, there is an allusion which seems to settle the inquiry beyond dispute, and to prove that it was written while he was at Rome. He there says that he was an "ambassador in bonds" - ἐν ἅλυσε en haluse - "in chains, manacles," or "shackles;" and yet he desires Eph 6:19-20 that they would pray for him, that utterance might be given him to open his mouth boldly to make known the mystery of the gospel, that he might speak boldly as he ought to speak.
Now this is a remarkable circumstance. A man in custody, in bonds or chains, and that too for being an "ambassador," and yet asking the aid of their prayers, that in these circumstances he might have grace to be a bold preacher of the gospel. If he was in prison this could not well be. If he was under a strict prohibition it could not well be. The circumstances of the case tally exactly with the statement in the last chapter of the Acts of the Apostles, that Paul was in custody in Rome; that he was permitted to "dwell by himself with a soldier that kept him" Act 28:16; that he was permitted to call the Jews together and to debate with them freely Act 28:17-28; and that Paul dwelt in his own hired house for two years, and "received all that came in with him, preaching the kingdom of God," etc. Act 28:30-31. So exactly do these circumstances correspond that I have no doubt that that was the time when the Epistle was written.
And so unusual is such a train of circumstances - so unlikely would it be to occur to a man to forge such a coincidence, that it furnishes a striking proof that the Epistle was written, as it purports to be, by Paul. An impostor would not have thought of inventing such a coincidence. If it had occurred to him to make any such allusion, the place and time would have been more distinctly mentioned, and not have been left as a mere incidental allusion. The apostle Paul is supposed to have been at Rome as a prisoner twice (compare the introduction to Second Timothy), and to have suffered martyrdom there about 65 or 66 a. d. If the Epistle to the Ephesians was written during his second imprisonment at Rome, as is commonly supposed, then it must have been somewhere between the years 63 and 65 a. d. Lardner and Hug suppose that it was written April, 61 a. d.; Macknight supposes it was in 60 or 61 a. d.; the editor of the Polyglott Bible places it at 64 a. d. The exact time when it was written cannot now be ascertained, and is not material.
Section 5. To Whom Was the Epistle Written?
The Epistle purports to have been written to the Ephesians - "to the saints which are at Ephesus," - Eph 1:1. But the opinion that it was written to the Ephesians has been called in question by many expositors. Dr. Pales (Horae Paulinae) supposes that it was written to the Laodiceans. Wetstein also maintained the same opinion. This opinion was expressly stated also by Marcion, a heretic of the second century. Michaelis (Introduction) supposes that it was a "circular epistle," addressed not to any congregation in particular, but that it was intended for the Ephesians, Laodiceans, and some other churches of Asia Minor. He supposes that the apostle had several copies taken; that he made it intentionally of a very general character so as to suit all; that he affixed with his own hand the subscription, Eph 6:24, to each copy - "Grace be with all them that love our Lord Jesus Christ in sincerity;" that at the beginning of the Epistle the name was inserted of the particular church to which it was to be sent - as "to the church in Ephesus" - "in Laodicea," etc.
When the several works composing the New Testament were collected into a volume he supposes that it so happened that the copy of this Epistle which was used was one obtained from Ephesus, containing a direction to the saints there. This is also the opinion of Archbishop Usher and Koppe. It does not comport with the design of these notes to go into an extended examination of this question; and after all that has been written on it, and the different opinions which have been entertained, it certainly does not become any one to be very confident. It is not a question of great importance, since it involves no point of doctrine or duty; but those who wish to see it discussed at length can be satisfied by referring to Paley's "Horae Paulinae;" to Michaelis' "Introduction," vol. iv. chapter xx., and to the "Prolegomena" of Koppe. The arguments which are alleged to prove that it was addressed to the church at Laodicea, or at least not to the church at Ephesus, are summarily the following:
(1) The testimony of Marcion, a heretic of the second century, who affirms that it was sent to the church in Laodicea, and that instead of the reading Eph 1:1, "in Ephesus," in the copy which he had it was "in Laodicea" But the opinion of Marcion is now regarded as of little weight. It is admitted that Marcion was in the habit of altering the Greek text to suit his own views.
(2) the principal objection to the opinion that it was written to the church at Ephesus is found in certain internal marks, and particularly with the lack of any allusion to the fact that Paul had ever been there, or to anything that particularly related to the church there. This difficulty comprises several particulars.
(a) Paul spent nearly three years in Ephesus, and was engaged there in deeply interesting transactions and occurrences. He had founded the church, ordained its elders, taught them the doctrines which they held, and had at last been persecuted there and driven away. If the Epistle was written to them it is remarkable that there is in the Epistle no allusion to any one of these facts or circumstances. This is the more remarkable, since it was his usual custom to allude to the events which had occurred in the churches which he had founded (see the Epistles to the Corinthians and Philippians), and, since on two other occasions, he at least makes direct allusion to these transactions at Ephesus; see Acts 20:18-35; Co1 15:32.
(b) In the other epistles which Paul wrote, it was his custom to salute a large number of persons by name. However, in this Epistle, there is no salutation of any kind. There is a general invocation of "peace to the brethren" Eph 6:23, but no specific mention of an individual by name. There is not even an allusion to the "elders" whom, with so much affection, he had addressed at Miletus Acts 20, and to whom he had given so solemn a charge. This is the more remarkable, as in this place he had spent three years in preaching the gospel, and must have been acquainted with all the leading members in the congregation. To the church at Rome, which he had never visited when he wrote his Epistle to the Romans, he sends a large number of salutations 1 Cor. 16; to the church at Ephesus, where he had spent a longer time than in any other place, he sends none.
(c) The name of Timothy does not occur in the Epistle. This is remarkable, because Paul had left him there with a special charge Ti1 1:3, and, if he were still there, it is singular that no allusion is made to him, and no salutation sent to him. If he had left Ephesus, and had gone to Rome to meet Paul as he requested Ti2 4:9, it is remarkable that Paul did not join his name with his own in sending the Epistle to the church, or at least allude to the fact that he had arrived. This is the more remarkable, because in the Epistles to the Philippians, Colossians, 1 Thessalonians, and 2 Thessalonians, the name of Timothy is joined with that of Paul at the commencement of the Epistle.
(d) Paul speaks of the persons to whom this Epistle was sent as if he had not been with them, or at least in a manner which is hardly conceivable, on the supposition that he had been the founder of the church. Thus, in Eph 1:15-16, he says, "Wherefore also after I heard of your faith in Christ Jesus," etc. But this circumstance is not conclusive. Paul may have been told of the continuance of their faith and of their growing love and zeal, and he may have alluded to that in this passage.
(e) Another circumstance on which some reliance has been placed is the statement in Eph 3:1-2, "For this cause, I Paul, the prisoner of Jesus Christ for you Gentiles, if ye have heard of the dispensation of the grace of God which is given to you-ward," etc. It is argued (see Michaelis) that this is not language which would have been employed by one who had founded the church, and with whom they were all acquainted. He would not have spoken in a manner implying any doubt whether they had ever heard of him and his labors in the ministry on account of the Gentiles. Such are the considerations relied upon to show that the Epistle could not have been written to the Ephesians.
On the other hand, there is proof of a very strong character that it was written to them. That proof is the following:
1. The common reading in Eph 1:1, "To the saints which are in Ephesus." It is true, as we have seen, that this reading has been called in question. Mill says that it is omitted by Basil (lib. 2, Adversus Eunomium), as he says, "on the testimony of the fathers and of ancient copies." Griesbach marks it with the sign "om.," denoting that it was omitted by some, but that, in his judgment, it is to be retained. It is found in the Vulgate, the Syriac, the Arabic, and the Ethiopic in Walton's Polyglott. Rosenmuller remarks that "most of the ancient codices, and all the ancient versions, retain the word." To my mind this fact is conclusive. The testimony of Marcion is admitted to be of almost no authority; and as to the testimony of Basil, it is only one against the testimony of all the ancients, and is at best negative in its character; see the passage from Basil, quoted in Hug's Introduction.
2. A slight circumstance may be adverted to as throwing light incidentally upon this question. This Epistle was sent by Tychicus Eph 6:21. The Epistle to the Colossians was also sent from Rome by the same messenger Col 4:7. Now there is a strong improbability in the opinion held by Michaelis, Koppe, and others, that this was a "circular" letter, sent to the churches at large, or that different copies were prepared, and the name "Ephesus" inserted in one, and "Laodicea" in another, etc. The improbability is this, that the apostle would at the same time send such a circular letter to several of the churches, and a special letter to the church at Colossae. What claim had that church to special notice? What pre-eminence had it over the church at Ephesus? And why should he send them a letter bearing so strong a resemblance to that addressed to the other churches, when the same letter would have suited the church at Colossae as well as the one which was actually sent to them; for there is a nearer resemblance between these two epistles, than any other two portions of the Bible. Besides, in Ti2 4:12, Paul says that he had sent "Tychicus to Ephesus;" and what is more natural than that, at that time, he sent this Epistle by him?
3. There is the utter lack of evidence from manuscripts or versions, that this Epistle was sent to Laodicea, or to any other church, except Ephesus. Not a manuscript has been found (circa 1880's) having the name "Laodicea" in Eph 1:1; nor any manuscript which omits the words "in Ephesus." If it had been sent to another congregation, or if it had been a circular letter addressed to no particular congregation, it is scarcely credible that this could have occurred.
These considerations make it plain to me that this Epistle was addressed, as it purports to have been, to the church in Ephesus. I confess myself wholly unable, however, to explain the remarkable circumstances that Paul does not refer to his former residence there; that he alludes to none of his troubles or his triumphs; that he makes no mention of the "elders," and greets no one by name; and that, throughout, he addresses them as if they were personally unknown to him. In this respect, it is unlike all the other epistles, which he ever wrote, and all which we should have expected from a man in such circumstances. May it not be accounted for from "this very fact," that an attempt to specify individuals where so many were known, would protract the Epistle to an unreasonable length? There is, indeed, one supposition suggested by Dr. Macknight, which may possibly explain to some extent the remarkable circumstances above referred to. It is, that an instruction may have been given by Paul to Tychicus, by whom he sent the letter, to send a copy of it to the Laodiceans, with an order to them to communicate it to the Colossians. In such a case everything local would be designedly omitted, and the Epistle would be of as general a character as possible. This is, however, mere conjecture, and does not remove the entirety of the difficulty.
Section 6. The Object for which the Epistle Was Written
Very various opinions have been formed in regard to the design for which this Epistle was written. Macknight supposes that it was with reference to the Eleusinian mysteries, and to various religious rites in the Temple of Diana, and that Paul intended particularly to state the "mysteries" of the gospel in contradistinction from them. But there is no clear evidence that the apostle had any such object, and it is not necessary to go into an explanation of those mysteries in order to an understanding of the Epistle. The Epistle is such as might be addressed to any Christians, though there are allusions to customs which then pRev_ailed, and to opinions then held, which it is desirable to understand in order to a just view of it. That there were Jews and Judaizing Christians in Ephesus, may be learned from the Epistle itself. That there were those there who supposed that the Jews were to have a more elevated rank than the Gentiles, may also be learned from the Epistle; and one object was to show that all true Christians, whether of Jewish or pagan origin, were on a level, and were entitled to the same privileges. That there was the pRev_alence of a false and dangerous philosophy there, may also be learned from the Epistle; and that there were those who attempted to cause divisions, and who had violated the unity of the faith, may also be learned from it.
The Epistle is divided into two parts -
I. The doctrinal part Eph. 1-3; and
II. The practical part, or the application Eph. 4-6.
I. The doctrinal part comprises the following topics:
(1) Praise to God for the Revelation of his eternal counsels of recovering mercy, Eph 1:3-14.
(2) a prayer of the apostle, expressing his earnest desire that the Ephesians might avail themselves fully of all the advantages of this eternal purpose of mercy, Eph 1:15-23.
(3) the doctrine of the native character of man, as being dead in sins, illustrated by the past lives of the Ephesians, Eph 2:1-3.
(4) the doctrine of regeneration by the grace of God, and the advantages of it, Eph 2:5-7.
(5) the doctrine of salvation by grace alone without respect to our own works, Eph 2:8-9,
(6) The privilege of being thus admitted to the fellowship of the saints, Eph 2:11-22,
(7) A full statement of the doctrine that God meant to admit the Gentiles to the privileges of his people, and to break down the barriers between the Gentiles and the Jews, Eph 3:1-12.
(8) the apostle prays earnestly that they might avail themselves fully of this doctrine, and be able to appreciate fully the advantages which it was intended to confer; and with this prayer he closes the doctrinal part of the Epistle, Eph 3:13-21.
II. The practical part of the Epistle embraces the following topics, namely:
(1) Exhortation to unity, drawn from the consideration that there was one God, one faith, etc., Eph. 4:1-16.
(2) an exhortation to a holy life "in general," from the fact that they differed from other Gentiles, Eph 4:17-24.
(3) exhortation to exhibit "particular" virtues - "specifying" what was required by their religion, and what they should avoid - particularly to avoid the vices of anger, lying, licentiousness, and intemperance, Eph 4:25-32; Eph. 5:1-20.
(4) the duties of husbands and wives, Eph 5:21-33.
(5) the duties of parents and children, Eph 6:1-3.
(6) the duties of masters and servants, Eph 6:4-9.
(7) an exhortation to fidelity in the Christian warfare, Eph 6:10-20.
(8) Conclusion, Eph 6:21-24.
The style of this Epistle is exceedingly animated. The apostle is cheered by the intelligence which he had received of their deportment in the gospel, and is warmed by the grandeur of his principal theme - the eternal purposes of divine mercy. Into the discussion of that subject he throws his whole soul, and there is probably no part of Paul's writings where there is more ardor, elevation, and soul evinced, than in this Epistle. He approaches the great doctrine of predestination as a most important and vital doctrine; he states it freely and fully, and urges it as the basis of the Christian's hope, and the foundation of eternal gratitude and praise. Perhaps nowhere is there a better illustration of the power of that doctrine to elevate the soul and fill it with grand conceptions of the character of God, and to excite grateful emotions, than in this Epistle; and the Christian, therefore, may study it as a portion of the sacred writings eminently suited to excite his gratitude, and to fill him with adoring views of God.

(1) The salutation, Eph 1:1-2.
(2) the doctrine of predestination, and its hearing and design, Eph 1:3-14.
(a) It is the foundation of praise to God, and is a source of gratitude, Eph 1:3.
(b) Christians have been chosen before the foundation of the world, Eph 1:4.
(c) The object was that they should be holy and blameless, Eph 1:4.
(d) They were predestinated to be the children of God, Eph 1:5.
(e) The cause of this was the good pleasure of God, or he did it according to the purpose of his will, Eph 1:5.
(f) The object of this was his own glory, Eph 1:6.
(3) the benefits of the plan of predestination to those who are thus chosen, Eph 1:7-14.
(a) They have redemption and the forgiveness of sins, Eph 1:7-8.
(b) They are made acquainted with the mystery of the divine will, Eph 1:9-10.
(c) They have obtained an inheritance in Christ, Eph 1:11.
(d) The object of this was the praise of the glory of God, Eph 1:12.
(e) As the result of this, or in the execution of this purpose, they were sealed with the Holy Spirit of promise, Eph 1:13-14.
(4) an earnest prayer that they might have a full understanding of the great and glorious plan of redemption, Eph 1:15-23,
(a) Paul says that he had been informed of their faith, Eph 1:15.
(b) He always remembered them in his prayers, Eph 1:16.
(c) His special desire was that they might see the glory of the Lord Jesus, whom God had exalted to his own right hand in heaven, Eph 1:17-23.

R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Eph 1:1, After the salutation, Eph 1:3, and thanksgiving for the Ephesians, Eph 1:4, he treats of our election, Eph 1:6, and adoption by grace; Eph 1:11, which is the true and proper fountain of man's salvation; Eph 1:13, And because the height of this mystery cannot be easily attained unto, Eph 1:16. he prays that they may come to the full knowledge and possession thereof in Christ.
John Gill
INTRODUCTION TO EPHESIANS 1
In this chapter are contained the inscription of the epistle, the salutation of the persons to whom it is written, the apostle's thanksgiving for blessings received by him, and them; in which the efficient, moving, procuring, and final causes of salvation are taken notice of, and the several parts and branches of it observed; and the whole is concluded with prayers for the Ephesians; in which mention is made of various things to the comfort of the saints, and to the glory of Christ. The inscription is in Eph 1:1, in which the author of the epistle puts his name, declares his office, and how he came into it; and describes the persons to whom he wrote it, by their religious characters, and the place of their abode. The salutation is in Eph 1:2, which is common to all his epistles: and in Eph 1:3, is the thanksgiving to God, as the God and Father of Christ, for spiritual blessings in Christ in general; and then he proceeds to particulars, and begins with election, which is represented as an act of God the Father, as of particular persons, as done in Christ, and from the foundation of the world, the end of which is perfect holiness and love, Eph 1:4, and which is further illustrated under the name of predestination; the blessing which that is an appointment to, is the adoption of children; the moving cause of it, is the good pleasure of the divine will; the instrumental cause, or means, is Christ Jesus; the end with God is for himself, Eph 1:5, and which, in the next verse, is explained of the glory of his grace; to which grace, acceptance with him in Christ is owing; and which is another spiritual blessing, or a branch of election and predestination, Eph 1:6. To which is added another, and that is redemption; the author of which is Christ; the price, or procuring and meritorious cause of it is his blood; a branch of which is forgiveness of sins; and the whole is according to the plenteous and free grace of God, Eph 1:7, the entire plan and scheme of which is the produce of abundant wisdom and prudence, Eph 1:8, and is no other than the mystery of the will of God revealed in the Gospel, according to his sovereign will and purpose, Eph 1:9, which lay hid within himself until the fulness of times, or the Gospel dispensation, in which Christ being sent, has gathered all together in himself, Eph 1:10, through whom the saints enjoy the inheritance they are adopted to in predestination, which is the effect of an unfrustrable purpose, and a wise counsel and will, Eph 1:11. The end of which is, that those predestinated, redeemed, and adopted ones, should be to the praise and glory of God, Eph 1:12, and who are described as such, who first trusted in Christ upon hearing the Gospel; and after they had believed in him, were sealed by the Holy Spirit, said to be the Spirit of promise, Eph 1:13, and who is also spoken of as the earnest and pledge of the saints' inheritance, and who will continue so until all the people of God are redeemed from the grave in the resurrection morn, which will also issue in the praise and glory of God, Eph 1:14, and now on account of all these blessings of predestination, adoption, redemption, calling, and the sealing of the Spirit; as also, because of their faith in Christ, and love to the saints, these believers were possessed of, the apostle gave thanks, and continued to give thanks to God in his prayers to him, Eph 1:15. The object of his prayers is described as the God of Christ, and Father of glory; the petitions to him are for an increase of knowledge of Christ from the Spirit, as a spirit of wisdom and revelation, Eph 1:17, and that they might have a clearer view of the nature of that glory they were called unto, and were hoping for, Eph 1:18, and observe the wonderful display of the power of God in their conversion and faith; which is illustrated by comparing it with that power which was shown in raising Christ from the dead, Eph 1:20, which leads the apostle to take notice of the exaltation of Christ at the right hand of God in heaven, consequent on his resurrection; where he is advanced above angels and men, and has all things in subjection to him for the good of his church, of which he is the head, and which is his body and fulness, Eph 1:21.
1:11:1: [4289] Պաւղոս առաքեալ Յիսուսի Քրիստոսի կամօ՛քն Աստուծոյ, սրբոց որ են յԵփեսոս, եւ հաւատացելոց ՚ի Քրիստոս[4290]։ [4289] ՚Ի վերնագրիս՝ ոմանք. Թուղթ առ Եփեսացիսն. եւ ոմանք. Թուղթ Եփեսացւոց։[4290] Ոմանք. Հաւատացելոց որ են ՚ի Քրիստոս Յիսուս։
1 Պօղոսը՝ Յիսուս Քրիստոսի առաքեալը Աստծու կամքով, Եփեսոսում եղած սրբերին եւ հաւատացեալներին ի Քրիստոս.
1 Պօղոս՝ Յիսուս Քրիստոսի առաքեալը Աստուծոյ կամքովը՝ Եփեսոսի մէջ եղած սուրբերուն եւ Յիսուս Քրիստոսին հաւատացողներուն.
Պաւղոս, առաքեալ Յիսուսի Քրիստոսի կամօքն Աստուծոյ, սրբոց որ են [1]յԵփեսոս, եւ հաւատացելոց [2]ի Քրիստոս:

1:1: [4289] Պաւղոս առաքեալ Յիսուսի Քրիստոսի կամօ՛քն Աստուծոյ, սրբոց որ են յԵփեսոս, եւ հաւատացելոց ՚ի Քրիստոս[4290]։
[4289] ՚Ի վերնագրիս՝ ոմանք. Թուղթ առ Եփեսացիսն. եւ ոմանք. Թուղթ Եփեսացւոց։
[4290] Ոմանք. Հաւատացելոց որ են ՚ի Քրիստոս Յիսուս։
1 Պօղոսը՝ Յիսուս Քրիստոսի առաքեալը Աստծու կամքով, Եփեսոսում եղած սրբերին եւ հաւատացեալներին ի Քրիստոս.
1 Պօղոս՝ Յիսուս Քրիստոսի առաքեալը Աստուծոյ կամքովը՝ Եփեսոսի մէջ եղած սուրբերուն եւ Յիսուս Քրիստոսին հաւատացողներուն.
zohrab-1805▾ eastern-1994▾ western am▾
1:11: Павел, волею Божиею Апостол Иисуса Христа, находящимся в Ефесе святым и верным во Христе Иисусе:
1:1  παῦλος ἀπόστολος χριστοῦ ἰησοῦ διὰ θελήματος θεοῦ τοῖς ἁγίοις τοῖς οὗσιν [ἐν ἐφέσῳ] καὶ πιστοῖς ἐν χριστῶ ἰησοῦ·
1:1. ΠΑΥΛΟΣ (A-Paulos) ἀπόστολος (a-setee-off) Χριστοῦ (of-Anointed) Ἰησοῦ (of-an-Iesous) διὰ (through) θελήματος (of-a-determining-to) θεοῦ (of-a-Deity) τοῖς (unto-the-ones) ἁγίοις ( unto-hallow-belonged ) τοῖς (unto-the-ones) οὖσιν ( unto-being ) [ἐν "[in) Ἐφέσῳ] (unto-an-Efesos]"καὶ (and) πιστοῖς ( unto-trusted ) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ: (unto-an-Iesous)
1:1. Paulus apostolus Christi Iesu per voluntatem Dei sanctis omnibus qui sunt Ephesi et fidelibus in Christo IesuPaul, an apostle of Jesus Christ, by the will of God, to all the saints who are at Ephesus and to the faithful in Christ Jesus.
1. Paul, an apostle of Christ Jesus through the will of God, to the saints which are at Ephesus, and the faithful in Christ Jesus:
Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus:

1: Павел, волею Божиею Апостол Иисуса Христа, находящимся в Ефесе святым и верным во Христе Иисусе:
1:1  παῦλος ἀπόστολος χριστοῦ ἰησοῦ διὰ θελήματος θεοῦ τοῖς ἁγίοις τοῖς οὗσιν [ἐν ἐφέσῳ] καὶ πιστοῖς ἐν χριστῶ ἰησοῦ·
1:1. Paulus apostolus Christi Iesu per voluntatem Dei sanctis omnibus qui sunt Ephesi et fidelibus in Christo Iesu
Paul, an apostle of Jesus Christ, by the will of God, to all the saints who are at Ephesus and to the faithful in Christ Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Приветствие, с каким здесь Ап. Павел обращается к читателям, походит на те приветствия, с какими он обращается к Коринфянам в 1-м и 2-м посланиях. - Волею Божиею - см. 1Кор.I:1. - Апостол Иисуса Христа - см. 1Пет. I:1. - Святым и верным во Христе Иисусе. Христиане названы "святыми" в том смысле, что они представляют собою выделенное из грешного мира общество. Они "верны" Богу, т. е. твердо стоят в вере. Тем и другим они обязаны "Христу Иисусу" (см. Рим I:1): благодаря Его заслугам, они стали святы и с помощью Его благодати сохраняют верность призвавшему их Богу. - Благодать и мир - см. Рим I:1: и 1Пет. I:2. - Отца нашего - см. Мф VI:9.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Introduction.A. D. 61.
1 Paul, an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the faithful in Christ Jesus: 2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

Here is, 1. The title St. Paul takes to himself, as belonging to him--Paul, an apostle of Jesus Christ, &c. He reckoned it a great honour to be employed by Christ, as one of his messengers to the sons of men. The apostles were prime officers in the Christian church, being extraordinary ministers appointed for a time only. They were furnished by their great Lord with extraordinary gifts and the immediate assistance of the Spirit, that they might be fitted for publishing and spreading the gospel and for governing the church in its infant state. Such a one Paul was, and that not by the will of man conferring that office upon him, nor by his own intrusion into it; but by the will of God, very expressly and plainly intimated to him, he being immediately called (as the other apostles were) by Christ himself to the work. Every faithful minister of Christ (though his call and office are not of so extraordinary a nature) may, with our apostle, reflect on it as an honour and comfort to himself that he is what he is by the will of God. 2. The persons to whom this epistle is sent: To the saints who are at Ephesus, that is, to the Christians who were members of the church at Ephesus, the metropolis of Asia. He calls them saints, for such they were in profession, such they were bound to be in truth and reality, and many of them were such. All Christians must be saints; and, if they come not under that character on earth, they will never be saints in glory. He calls them the faithful in Christ Jesus, believers in him, and firm and constant in their adherence to him and to his truths and ways. Those are not saints who are not faithful, believing in Christ, firmly adhering to him, and true to the profession they make of relation to their Lord. Note, It is the honour not only of ministers, but of private Christians too, to have obtained mercy of the Lord to be faithful.--In Christ Jesus, from whom they derive all their grace and spiritual strength, and in whom their persons, and all that they perform, are made accepted. 3. The apostolical benediction: Grace be to you, &c. This is the token in every epistle; and it expresses the apostle's good-will to his friends, and a real desire of their welfare. By grace we are to understand the free and undeserved love and favour of God, and those graces of the Spirit which proceed from it; by peace all other blessings, spiritual and temporal, the fruits and product of the former. No peace without grace. No peace, nor grace, but from God the Father, and from the Lord Jesus Christ. These peculiar blessings proceed from God, not as a Creator, but as a Father by special relation: and they come from our Lord Jesus Christ, who, having purchased them for his people, has a right to bestow them upon them. Indeed the saints, and the faithful in Christ Jesus, had already received grace and peace; but the increase of these is very desirable, and the best saints stand in need of fresh supplies of the graces of the Spirit, and cannot but desire to improve and grow: and therefore they should pray, each one for himself and all for one another, that such blessings may still abound unto them.

After this short introduction he comes to the matter and body of the epistle; and, though it may seem somewhat peculiar in a letter, yet the Spirit of God saw fit that his discourse of divine things in this chapter should be cast into prayers and praises, which, as they are solemn addresses to God, so they convey weighty instructions to others. Prayer may preach; and praise may do so too.
Adam Clarke: Commentary on the Bible - 1831
1:1: To the saints which are at Ephesus - As some learned men think that this epistle was written to the Church of the Laodiceans, and that the words εν Εφεσῳ, in Ephesus, were not originally in this epistle, the consideration of the subject has appeared to be more proper for the preface; and to that the reader is referred for a particular discussion of this opinion. By the term saints we are to understand those who in that place professed Christianity, and were members of the Christian Church. Saint properly signifies a holy person, and such the Gospel of Christ requires every man to be, and such every true believer is, both in heart and life; but saint appears to have been as ordinary a denomination of a believer in Christ in those primitive times, as the term Christian is now. Yet many had the name who had not the thing.
The faithful in Christ Jesus - Πιστοις· the believers - the persons who received Christ as the promised Messiah, and the Savior of the world, and continued in the grace which they had received.
Albert Barnes: Notes on the Bible - 1834
1:1: Paul, an apostle; - see the notes at Rom 1:1.
By the will of God - see the notes at Co1 1:1.
To the saints - A name often given to Christians because they are holy; see the notes at Co1 1:2.
In Ephesus - see the introduction, sections 1 and 5.
And to the faithful in Christ Jesus - This evidently refers to others than to those who were in Ephesus, and it is clear that Paul expected that this Epistle would be read by others. He gives it a general character, as if he supposed that it might be transcribed, and become the property of the church at large. It was not uncommon for him thus to give a general character to the epistles which he addressed to particular churches, and so to write that others than those to whom they were particularly directed, might feel that they were addressed to them. Thus, the First Epistle to the Corinthians was addressed to "the church of God in Corinth - with all that in every place call upon the name of Christ Jesus our Lord." The Second Epistle to the Corinthians in like manner was addressed to "the church of God which is at Corinth, with all the saints which are in all Achaia." Perhaps, in the Epistle before us, the apostle referred particularly to the churches of Asia Minor which he had not visited, but there is no reason for confining the address to them.
All who are "faithful in Christ Jesus" may regard the Epistle as addressed by the Holy Spirit to them, and may feel that they are as much interested in the doctrines, promises, and duties set forth in this Epistle, as were the ancient Christians of Ephesus. The word "faithful" here is not used in the sense of "trustworthy," or in the sense of "fidelity," as it is often employed, but in the sense of "believing," or "having faith" in the Lord Jesus. The apostle addresses those who were firm in the faith - another name for true Christians. The Epistle contains great doctrines about the divine purposes and decrees in which they, as Christians, were particularly concerned; important "mysteries" Eph 1:9, of importance for them to understand, and which the apostle proceeds to communicate to them as such. The fact that the letter was designed to be published, shows that he was not unwilling that those high doctrines should be made known to the world at large; still they pertained particularly to the church, and they are doctrines which should be particularly addressed to the church. They are rather suited to comfort the hearts of "Christians," than to bring "sinners" to repentance. These doctrines may be addressed to the church with more prospect of securing a happy effect than to the world. In the church they will excite gratitude, and produce the hope which results from assured promises and eternal purposes; in the minds of sinners they may arouse envy, and hatred, and opposition to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: an: Rom 1:1; Co1 1:1; Gal 1:1
to the saints: Rom 1:7; Co1 1:2; Co2 1:1
which: Eph 6:21; Num 12:7; Luk 16:10; Act 16:15; Co1 4:12, Co1 4:17; Gal 3:9; Col 1:2; Rev 2:10, Rev 2:13, Rev 17:14
faithful: Acts 19:1-20:38
Geneva 1599
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.
John Gill
1:1 Paul, an apostle of Jesus Christ by the will of God,.... See Gill on Rom 1:1. See Gill on 1Cor 1:1. See Gill on 2Cor 1:1. See Gill on Gal 1:1.
To the saints which are at Ephesus; of this place, see the note above upon the title of the epistle, and See Gill on Acts 18:19. The persons residing there, to whom the epistle is written, are described by their character, as "saints"; being separated by the grace of God the Father in eternal election; whose sins were expiated by the blood and sacrifice of Christ; and to whom he himself was made sanctification; and who were internally sanctified by the Spirit of God, and lived holy lives and conversations. The Alexandrian copy, and some others, and the Vulgate Latin version, read, "to all the saints"; whether officers of the church, or private members, whether rich or poor, bond or free, strong or weak believers, of greater or lesser abilities.
And to the faithful in Christ Jesus: who were in Christ, not only by electing grace, but were openly and manifestly in him, through converting grace; and abode in him as branches in the vine; continued constant, and persevered in faith and holiness; and were faithful to the cause and interest of Christ, and to his Gospel and ordinances; and were hearty and sincere in the profession of their faith in Christ, and love to him and his: or, as the Arabic version renders it, "and to them that believe in Jesus Christ"; with all their hearts, to the saving of their souls; who look unto him, venture on him, rely upon him, and trust in him for life and salvation, and who shall certainly be saved; of such the church at Ephesus consisted, to whom this epistle was written: of the church there; see Gill on Acts 20:17.
(a) L. 5. c. 29. (b) Plin. ib. Justin ex Trogo, l. 2. c. 4. (c) Philostrat. Vita Apollon. l. 8. c. 3.
John Wesley
1:1 By the will of God - Not by any merit of my own. To the saints who are at Ephesus - And in all the adjacent places. For this epistle is not directed to the Ephesians only, but likewise to all the other churches of Asia.
Robert Jamieson, A. R. Fausset and David Brown
1:1 INSCRIPTION: ORIGIN OF THE CHURCH IN THE FATHER'S ETERNAL COUNSEL, AND THE SON'S BLOODSHEDDING: THE SEALING OF IT BY THE SPIRIT. THANKSGIVING AND PRAYER THAT THEY MAY FULLY KNOW GOD'S GRACIOUS POWER IN CHRIST TOWARDS THE SAINTS. (Eph. 1:1-23)
by--rather, "through the will of God": called to the apostleship through that same "will" which originated the Church (Eph 1:5, Eph 1:9, Eph 1:11; compare Gal 1:4).
which are at Ephesus--(See Introduction.)
to the saints . . . and to the faithful--The same persons are referred to by both designations, as the Greek proves: "to those who are saints, and faithful in Christ Jesus." The sanctification by God is here put before man's faith. The twofold aspect of salvation is thus presented, God's grace in the first instance sanctifying us, (that is, setting us apart in His eternal purposes as holy unto Himself); and our faith, by God's gift, laying hold of salvation (Th2 2:13; 1Pet 1:2).
1:21:2: Շնո՛րհք ընդ ձեզ եւ խաղաղութի՛ւն յԱստուծոյ Հօրէ մերմէ եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ։
2 շնո՜րհ ձեզ եւ խաղաղութի՜ւն մեր Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից:
2 Շնորհք եւ խաղաղութիւն ձեզի՝ Աստուծմէ՝ մեր Հօրմէն ու Տէր Յիսուս Քրիստոսէն։
շնորհք ընդ ձեզ եւ խաղաղութիւն յԱստուծոյ Հօրէ մերմէ եւ ի Տեառնէ Յիսուսէ Քրիստոսէ:

1:2: Շնո՛րհք ընդ ձեզ եւ խաղաղութի՛ւն յԱստուծոյ Հօրէ մերմէ եւ ՚ի Տեառնէ Յիսուսէ Քրիստոսէ։
2 շնո՜րհ ձեզ եւ խաղաղութի՜ւն մեր Հայր Աստծուց եւ Տէր Յիսուս Քրիստոսից:
2 Շնորհք եւ խաղաղութիւն ձեզի՝ Աստուծմէ՝ մեր Հօրմէն ու Տէր Յիսուս Քրիստոսէն։
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1:22: благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа.
1:2  χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου ἰησοῦ χριστοῦ.
1:2. χάρις (a-granting) ὑμῖν (unto-ye) καὶ (and) εἰρήνη (a-peace) ἀπὸ (off) θεοῦ (of-a-Deity) πατρὸς (of-a-Father) ἡμῶν (of-us) καὶ (and) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
1:2. gratia vobis et pax a Deo Patre nostro et Domino Iesu ChristoGrace be to you and peace, from God the Father and from the Lord Jesus Christ.
2. Grace to you and peace from God our Father and the Lord Jesus Christ.
Grace [be] to you, and peace, from God our Father, and [from] the Lord Jesus Christ:

2: благодать вам и мир от Бога Отца нашего и Господа Иисуса Христа.
1:2  χάρις ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυρίου ἰησοῦ χριστοῦ.
1:2. gratia vobis et pax a Deo Patre nostro et Domino Iesu Christo
Grace be to you and peace, from God the Father and from the Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:2: Grace be to you - See the note on Rom 1:7.
Albert Barnes: Notes on the Bible - 1834
1:2: Grace to you, ... - see the notes, Rom 1:7.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Rom 1:7; Co2 1:2; Gal 1:3; Tit 1:4
John Gill
1:2 Grace be to you, and peace from God,.... See Gill on Rom 1:7.
Robert Jamieson, A. R. Fausset and David Brown
1:2 (Rom 1:7; 1Cor 1:3; 2Cor 1:2; Gal 1:3).
1:31:3: Օրհնեա՛լ է Աստուած եւ Հայր Տեառն մերոյ Յիսուսի Քրիստոսի. որ օրհնեա՛ց զմեզ ամենայն հոգեւոր օրհնութեամբ յերկնաւորս ՚ի Քրիստոս.
3 Օրհնեալ է Աստուած եւ մեր Տէր Յիսուս Քրիստոսի Հայրը, որ օրհնեց մեզ ի Քրիստոս ամենայն հոգեւոր օրհնութեամբ, երկնային աշխարհում.
3 Օրհնեալ է Աստուած եւ մեր Տէր Յիսուս Քրիստոսին Հայրը, որ մեզ օրհնեց ամէն հոգեւոր օրհնութիւններով՝ երկնաւորներուն մէջ՝ Քրիստոսով.
Օրհնեալ է Աստուած եւ Հայր Տեառն մերոյ Յիսուսի Քրիստոսի, որ օրհնեաց զմեզ ամենայն հոգեւոր օրհնութեամբ յերկնաւորս ի Քրիստոս:

1:3: Օրհնեա՛լ է Աստուած եւ Հայր Տեառն մերոյ Յիսուսի Քրիստոսի. որ օրհնեա՛ց զմեզ ամենայն հոգեւոր օրհնութեամբ յերկնաւորս ՚ի Քրիստոս.
3 Օրհնեալ է Աստուած եւ մեր Տէր Յիսուս Քրիստոսի Հայրը, որ օրհնեց մեզ ի Քրիստոս ամենայն հոգեւոր օրհնութեամբ, երկնային աշխարհում.
3 Օրհնեալ է Աստուած եւ մեր Տէր Յիսուս Քրիստոսին Հայրը, որ մեզ օրհնեց ամէն հոգեւոր օրհնութիւններով՝ երկնաւորներուն մէջ՝ Քրիստոսով.
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1:33: Благословен Бог и Отец Господа нашего Иисуса Христа, благословивший нас во Христе всяким духовным благословением в небесах,
1:3  εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν χριστῶ,
1:3. Εὐλογητὸς (Goodly-fortheeable) ὁ (the-one) θεὸς (a-Deity) καὶ (and) πατὴρ (a-Father) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"ὁ (the-one) εὐλογήσας (having-goodly-fortheed-unto) ἡμας (to-us) ἐν (in) πάσῃ (unto-all) εὐλογίᾳ (unto-a-goodly-fortheeing-unto) πνευματικῇ (unto-currenting-to-belonged-of) ἐν (in) τοῖς (unto-the-ones) ἐπουρανίοις ( unto-upon-sky-belonged ) ἐν (in) Χριστῷ, (unto-Anointed,"
1:3. benedictus Deus et Pater Domini nostri Iesu Christi qui benedixit nos in omni benedictione spiritali in caelestibus in ChristoBlessed be the God and Father of our Lord Jesus Christ, who hath blessed us with spiritual blessings in heavenly places, in Christ:
3. Blessed the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in the heavenly in Christ:
Blessed [be] the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly [places] in Christ:

3: Благословен Бог и Отец Господа нашего Иисуса Христа, благословивший нас во Христе всяким духовным благословением в небесах,
1:3  εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, ὁ εὐλογήσας ἡμᾶς ἐν πάσῃ εὐλογίᾳ πνευματικῇ ἐν τοῖς ἐπουρανίοις ἐν χριστῶ,
1:3. benedictus Deus et Pater Domini nostri Iesu Christi qui benedixit nos in omni benedictione spiritali in caelestibus in Christo
Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with spiritual blessings in heavenly places, in Christ:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-14: Начиная первую, догматическую, часть своего послания, Ап. в форме восхваления Бога дает читателям общее изображение величия христианства. Прежде всего он говорит, что христианство имеет предвечное основание: мы, христиане, избраны Богом прежде сложения мира во Христе Иисусе к ближайшему общению с Богом. Потом Ап. указывает на то, что мы искуплены кровью Христа от грехов, получили высокую мудрость от Бога и во Христе уже вступили в теснейшее единение с Богом - даже получили печать того, что мы стали наследниками небесного блаженства.

3: Благословен Бог и Отец... См. 2Кор. I:3. Ап. прежде всего говорит с 3-го по 6-й ст. о том, что Бог сделал для христиан в до-историческое время, или, можно сказать, от вечности. Он благословил, т. е. назначил нам во Христе, - Который здесь мыслится как существовавший до Своего воплощения, от самой вечности, - всякие, т. е. касающиеся всех сторон нашего существа, благословения. - Духовным, - т. е. принадлежащим к высшей, божественной, духовной области бытия. В Нов. Завете слово "духовный" обыкновенно употребляется для обозначения высшего, божественного происхождения какого-либо явления. - В небесах. Самое действие благословения имело место на небе (ср. ст. 4-й: прежде создания мира).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Praise for Spiritual Blessings.A. D. 61.
3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ: 4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love: 5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, 6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. 7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; 8 Wherein he hath abounded toward 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; even in him: 11 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.

He begins with thanksgivings and praise, and enlarges with a great deal of fluency and copiousness of affection upon the exceedingly great and precious benefits which we enjoy by Jesus Christ. For the great privileges of our religion are very aptly recounted and enlarged upon in our praises to God.

I. In general he blesses God for spiritual blessings, v. 3, where he styles him the God and Father of our Lord Jesus Christ; for, as Mediator, the Father was his God; as God, and the second person in the blessed Trinity, God was his Father. It bespeaks the mystical union between Christ and believers, that the God and Father of our Lord Jesus Christ is their God and Father, and that in and through him. All blessings come from God as the Father of our Lord Jesus Christ. No good can be expected from a righteous and holy God to sinful creatures, but by his mediation. He hath blessed us with all spiritual blessings. Note, Spiritual blessings are the best blessings with which God blesses us, and for which we are to bless him. He blesses us by bestowing such things upon us as make us really blessed. We cannot thus bless God again; but must do it by praising, and magnifying, and speaking well of him on that account. Those whom God blesses with some he blesses with all spiritual blessings; to whom he gives Christ, he freely gives all these things. It is not so with temporal blessings; some are favoured with health, and not with riches; some with riches, and not with health, &c. But, where God blesses with spiritual blessings, he blesses with all. They are spiritual blessings in heavenly places; that is, say some, in the church, distinguished from the world, and called out of it. Or it may be read, in heavenly things, such as come from heaven, and are designed to prepare men for it, and to secure their reception into it. We should hence learn to mind spiritual and heavenly things as the principal things, spiritual and heavenly blessings as the best blessings, with which we cannot be miserable and without which we cannot but be so. Set not your affections on things on the earth, but on those things which are above. These we are blessed with in Christ; for, as all our services ascend to God through Christ, so all our blessings are conveyed to us in the same way, he being the Mediator between God and us.

II. The particular spiritual blessings with which we are blessed in Christ, and for which we ought to bless God, are (many of them) here enumerated and enlarged upon. 1. Election and predestination, which are the secret springs whence the others flow, v. 4, 5, 11. Election, or choice, respects that lump or mass of mankind out of which some are chosen, from which they are separated and distinguished. Predestination has respect to the blessings they are designed for; particularly the adoption of children, it being the purpose of God that in due time we should become his adopted children, and so have a right to all the privileges and to the inheritance of children. We have here the date of this act of love: it was before the foundation of the world; not only before God's people had a being, but before the world had a beginning; for they were chosen in the counsel of God from all eternity. It magnifies these blessings to a high degree that they are the products of eternal counsel. The alms which you give to beggars at your doors proceed from a sudden resolve; but the provision which a parent makes for his children is the result of many thoughts, and is put into his last will and testament with a great deal of solemnity. And, as this magnifies divine love, so it secures the blessings to God's elect; for the purpose of God according to election shall stand. He acts in pursuance of his eternal purpose in bestowing spiritual blessings upon his people. He hath blessed us--according as he hath chosen us in him, in Christ the great head of the election, who is emphatically called God's elect, his chosen; and in the chosen Redeemer an eye of favour was cast upon them. Observe here one great end and design of this choice: chosen--that we should be holy; not because he foresaw they would be holy, but because he determined to make them so. All who are chosen to happiness as the end are chosen to holiness as the means. Their sanctification, as well as their salvation, is the result of the counsels of divine love.--And without blame before him--that their holiness might not be merely external and in outward appearance, so as to prevent blame from men, but internal and real, and what God himself, who looketh at the heart, will account such, such holiness as proceeds from love to God and to our fellow-creatures, this charity being the principle of all true holiness. The original word signifies such an innocence as no man can carp at; and therefore some understand it of that perfect holiness which the saints shall attain in the life to come, which will be eminently before God, they being in his immediate presence for ever. Here is also the rule and the fontal cause of God's election: it is according to the good pleasure of his will (v. 5), not for the sake of any thing in them foreseen, but because it was his sovereign will, and a thing highly pleasing to him. It is according to the purpose, the fixed and unalterable will, of him who worketh all things after the counsel of his own will (v. 11), who powerfully accomplishes whatever concerns his elect, as he has wisely and freely fore-ordained and decreed, the last and great end and design of all which is his own glory: To the praise of the glory of his grace (v. 6), that we should be to the praise of his glory (v. 12), that is, that we should live and behave ourselves in such a manner that his rich grace might be magnified, and appear glorious, and worthy of the highest praise. All is of God, and from him, and through him, and therefore all must be to him, and centre in his praise. Note, The glory of God is his own end, and it should be ours in all that we do. This passage has been understood by some in a very different sense, and with a special reference to the conversion of these Ephesians to Christianity. Those who have a mind to see what is said to this purpose may consult Mr. Locke, and other well-known writers, on the place. 2. The next spiritual blessing the apostle takes notice of is acceptance with God through Jesus Christ: Wherein, or by which grace, he hath made us accepted in the beloved, v. 6. Jesus Christ is the beloved of his Father (Matt. iii. 17), as well as of angels and saints. It is our great privilege to be accepted of God, which implies his love to us and his taking us under his care and into his family. We cannot be thus accepted of God, but in and through Jesus Christ. He loves his people for the sake of the beloved. 3. Remission of sins, and redemption through the blood of Jesus, v. 7. No remission without redemption. It was by reason of sin that we were captivated, and we cannot be released from our captivity but by the remission of our sins. This redemption we have in Christ, and this remission through his blood. The guilt and the stain of sin could be no otherwise removed than by the blood of Jesus. All our spiritual blessings flow down to us in that stream. This great benefit, which comes freely to us, was dearly bought and paid for by our blessed Lord; and yet it is according to the riches of God's grace. Christ's satisfaction and God's rich grace are very consistent in the great affair of man's redemption. God was satisfied by Christ as our substitute and surety; but it was rich grace that would accept of a surety, when he might have executed the severity of the law upon the transgressor, and it was rich grace to provide such a surety as his own Son, and freely to deliver him up, when nothing of that nature could have entered into our thoughts, nor have been any otherwise found out for us. In this instance he has not only manifested riches of grace, but has abounded towards us in all wisdom and prudence (v. 8), wisdom in contriving the dispensation, and prudence in executing the counsel of his will, as he has done. How illustrious have the divine wisdom and prudence rendered themselves, in so happily adjusting the matter between justice and mercy in this grand affair, in securing the honour of God and his law, at the same time that the recovery of sinners and their salvation are ascertained and made sure! 4. Another privilege which the apostle here blesses God for is divine revelation--that God hath made known to us the mystery of his will (v. 9), that is, so much of his good-will to men, which had been concealed for a long time, and is still concealed from so great a part of the world: this we owe to Christ, who, having lain in the bosom of the Father from eternity, came to declare his will to the children of men. According to his good pleasure, his secret counsels concerning man's redemption, which he had purposed, or resolved upon, merely in and from himself, and not for any thing in them. In this revelation, and in his making known unto us the mystery of his will, the wisdom and the prudence of God do abundantly shine forth. It is described (v. 13) as the word of truth, and the gospel of our salvation. Every word of it is true. It contains and instructs us in the most weighty and important truths, and it is confirmed and sealed by the very oath of God, whence we should learn to betake ourselves to it in all our searches after divine truth. It is the gospel of our salvation: it publishes the glad tidings of salvation, and contains the offer of it: it points out the way that leads to it; and the blessed Spirit renders the reading and the ministration of it effectual to the salvation of souls. O, how ought we to prize this glorious gospel and to bless God for it! This is the light shining in a dark place, for which we have reason to be thankful, and to which we should take heed. 5. Union in and with Christ is a great privilege, a spiritual blessing, and the foundation of many others. He gathers together in one all things in Christ, v. 10. All the lines of divine revelation meet in Christ; all religion centres in him. Jews and Gentiles were united to each other by being both united to Christ. Things in heaven and things on earth are gathered together in him; peace made, correspondence settled, between heaven and earth, through him. The innumerable company of angels become one with the church through Christ: this God purposed in himself, and it was his design in that dispensation which was to be accomplished by his sending Christ in the fulness of time, at the exact time that God had prefixed and settled. 6. The eternal inheritance is the great blessing with which we are blessed in Christ: In whom also we have obtained an inheritance, v. 11. Heaven is the inheritance, the happiness of which is a sufficient portion for a soul: it is conveyed in the way of an inheritance, being the gift of a Father to his children. If children, then heirs. All the blessings that we have in hand are but small if compared with the inheritance. What is laid out upon an heir in his minority is nothing to what is reserved for him when he comes to age. Christians are said to have obtained this inheritance, as they have a present right to it, and even actual possession of it, in Christ their head and representative. 7. The seal and earnest of the Spirit are of the number of these blessings. We are said to be sealed with that Holy Spirit of promise, v. 13. The blessed Spirit is holy himself, and he makes us holy. He is called the Spirit of promise, as he is the promised Spirit. By him believers are sealed; that is, separated and set apart for God, and distinguished and marked as belonging to him. The Spirit is the earnest of our inheritance, v. 14. The earnest is part of payment, and it secures the full sum: so is the gift of the Holy Ghost; all his influences and operations, both as a sanctifier and a comforter, are heaven begun, glory in the seed and bud. The Spirit's illumination is an earnest of everlasting light; sanctification is an earnest of perfect holiness; and his comforts are earnests of everlasting joys. He is said to be the earnest, until the redemption of the purchased possession. It may be called here the possession, because this earnest makes it as sure to the heirs as though they were already possessed of it; and it is purchased for them by the blood of Christ. The redemption of it is mentioned because it was mortgaged and forfeited by sin; and Christ restores it to us, and so is said to redeem it, in allusion to the law of redemption. Observe, from all this, what a gracious promise that is which secures the gift of the Holy Ghost to those who ask him.

The apostle mentions the great end and design of God in bestowing all these spiritual privileges, that we should be to the praise of his glory who first trusted in Christ--we to whom the gospel was first preached, and who were first converted to the faith of Christ, and to the placing of our hope and trust in him. Note, Seniority in grace is a preferment: Who were in Christ before me, says the apostle (Rom. xvi. 7); those who have for a longer time experienced the grace of Christ are under more special obligations to glorify God. They should be strong in faith, and more eminently glorify him; but this should be the common end of all. For this we were made, and for this we were redeemed; this is the great design of our Christianity, and of God in all that he has done for us: unto the praise of his glory, v. 14. He intends that his grace and power and other perfection should by this means become conspicuous and illustrious, and that the sons of men should magnify him.
Adam Clarke: Commentary on the Bible - 1831
1:3: Blessed be the God - See the note on Co2 1:3, where the same form is used.
With all spiritual blessings - With the pure doctrines of the Gospel, and the abundant gifts and graces of the Holy Ghost, justifying, sanctifying, and building us up on our most holy faith.
In heavenly places - Εν τοις επουρανιοις· In heavenly things, such as those mentioned above; they were not yet in heavenly places, but they had abundance of heavenly things to prepare them for heavenly places. Some think the word should be understood as signifying blessings of the most exalted or excellent kind, such as are spiritual in opposition to those that are earthly, such as are eternal in opposition to those that are temporal; and all these in, through and by Christ. We have already seen, on Gal 4:26, that the heavenly Jerusalem, or Jerusalem which is from above, is used by the Jews to signify the days of the Messiah, and that state of grace and glory which should follow the Levitical worship and ceremonies; and it is possible that St. Paul may use the word επουρανια, heavenly things, in this sense: God hath blessed us with all spiritual blessings in heavenly things, or in this heavenly state, in which life and immortality are brought to light by the Gospel. This is apparently the preferable sense.
Albert Barnes: Notes on the Bible - 1834
1:3: Blessed be the God and Father of our Lord Jesus Christ - This commences a sentence which continues to the close of Eph 1:12. The length of the periods in the writings of Paul, is one cause of the obscurity of his style, and renders an explanation often difficult. The meaning of this phrase is, that God has laid a foundation for gratitude for what he has done. The ground or reason of the praise here referred to, is that which is stated in the following verses. The leading thing on which the apostle dwells is God's eternal purpose - his everlasting counsel in regard to the salvation of man. Paul breaks out into the exclamation that God is worthy of praise for such a plan, and that his eternal purposes, now manifest to people, give exalted views of the character and glory of God. Most persons suppose the contrary. They feel that the plans of God are dark, and stern, and forbidding, and such as to render his character anything but amiable.
They speak of him, when he is referred to as a sovereign, as if he were tyrannical and unjust, and they never connect the idea of that which is amiable and lovely with the doctrine of eternal purposes. There is no doctrine that is usually so unpopular; none that is so much reproached; none that is so much abused. There is none that people desire so much to disbelieve or avoid; none that they are so unwilling to have preached; and none that they are so reluctant to find in the Scriptures. Even many Christians turn away from it with dread; or if they "tolerate" it, they yet feel that there is something about it that is especially dark and forbidding. Not so felt Paul. He felt that it laid the foundation for eternal praise; that it presented glorious views of God; that it was the ground of confidence and hope; and that it was desirable that Christians should dwell upon it and praise God for it. Let us feel, therefore, as we enter upon the exposition of this chapter, that God is to be praised for all his plans, and that it is "possible" for Christians to have such views of the doctrine of "eternal predestination" as to give them most elevated conceptions of the glory of the divine character. And let us also be "willing" to know the truth. Let us approach word after word, and phrase after phrase, and verse after verse, in this chapter, willing to know all that God teaches; to believe all that he has Rev_ealed; and ready to say, "Blessed be the God and Father of our Lord Jesus Christ for all that he has done."
Who hath blessed us - Who does Paul mean here by "us?" Does he mean all the world? This cannot be, for all the world are not thus blessed with "all" spiritual blessings. Does he mean "nations?" For the same reason this cannot be. Does he mean the Gentiles in contradistinction from the Jews? Why then does he use the word "us," including himself, who was a Jew? Does he mean to say that they were blessed with external privileges, and that this was the only object of the eternal purposes of God? This cannot be, for he speaks of "spiritual blessings;" he speaks of the persons referred to as having "redemption" and "the forgiveness of sins;" as having "obtained an inheritance," and as being sealed with the "Holy Spirit of promise." These appertain not to nations, or to external privileges, or the mere offers of the gospel, but to true Christians; to persons who have been redeemed. The persons referred to by the word "us," are those who are mentioned in Eph 1:1, as "saints," - ἅγίοις hagiois - "holy;" and "faithful" - πιστοῖς pistois - "believing," or "believers."
This observation is important, because it shows that the plan or decree of God had reference to individuals, and not merely to nations. Many have supposed (see Whitby, Dr. A. Clarke, Bloomfield, and others) that the apostle here refers to the "Gentiles," and that his object is to show that they were now admitted to the same privileges as the ancient Jews, and that the whole doctrine of predestination here referred to, has relation to that fact. But, I would ask, were there no Jews in the church at Ephesus? See Act 18:20, Act 18:24; Act 19:1-8. The matter of fact seems to have been, that Paul was uncommonly successful there among his own countrymen, and that his chief difficulty there arose, not from the Jews, but from the influence of the heathen; Act 19:24. Besides what evidence is there that the apostle speaks in this chapter especially of the Gentiles, or that he was writing to that portion of the church at Ephesus which was of Gentile origin? And if he was, why did he name himself among them as one on whom this blessing had been bestowed? The fact is, that this is a mere supposition, resorted to without evidence, and in the face of every fair principle of interpretation, to avoid an unpleasant doctrine. Nothing can be clearer than that Paul meant to write to "Christians as such;" to speak of privileges which they enjoyed as special to themselves; and that he had no particular reference to "nations," and did not design merely to refer to external privileges.
With all spiritual blessings - Pardon, peace, redemption, adoption, the earnest of the Spirit, etc., referred to in the following verses - blessings which "individual Christians" enjoy, and not external privileges conferred on nations.
In heavenly places in Christ - The word "places" is here understood, and is not in the original. It may mean heavenly "places," or heavenly "things." The word "places" does not express the best sense. The idea seems to be, that God has blessed us in Christ in regard to heavenly subjects or matters. In Eph 1:20, the word "places" seems to be inserted with more propriety. The same phrase occurs again in Eph 2:6; Eph 3:10; and it is remarkable that it should occur in the same elliptical form four times in this one epistle, and, I believe, in no other part of the writings of Paul. Our translators have in each instance supplied the word "places," as denoting the rank or station of Christians, of the angels, and of the Saviour, to each of whom it is applied. The phrase probably means, in things pertaining to heaven; suited to prepare us for heaven; and tending toward heaven. It probably refers here to every thing that was heavenly in its nature, or that had relation to heaven, whether gifts or graces. As the apostle is speaking, however, of the mass of Christians on whom these things had been bestowed, I rather suppose that he refers to what are called Christian graces, than to the extraordinary endowments bestowed on the few. The sense is, that in Christ, i. e. through Christ, or by means of him, God had bestowed all spiritual blessings that were suited to prepare for heaven - such as pardon, adoption, the illumination of the Spirit, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: Blessed: Gen 14:20; Ch1 29:20; Neh 9:5; Psa 72:19; Dan 4:34; Luk 2:28; Co2 1:3; Pe1 1:3; Rev 4:9-11, Rev 5:9-14
God: Eph 1:17; Joh 10:29, Joh 10:30, Joh 20:17; Rom 15:6; Co2 1:3, Co2 11:31; Phi 2:11
who: Gen 12:2, Gen 12:3, Gen 22:18; Ch1 4:10; Psa 72:17, Psa 134:3; Isa 61:9; Gal 3:9
heavenly: Eph 1:20, Eph 2:6, Eph 3:10, Eph 6:12 *marg. Heb 8:5, Heb 9:23
places: or, things, Eph 6:12
in Christ: Eph 1:10; Joh 14:20, Joh 15:2-5, Joh 17:21; Rom 12:5; Co1 1:30, Co1 12:12; Co2 5:17, Co2 5:21
Geneva 1599
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.
John Gill
1:3 Blessed be the God and Father of our Lord Jesus Christ,.... God, the first person in the Trinity, is the God of Christ, as Christ is man and Mediator; he chose and appointed him to be the Mediator, and made a covenant with him as such; he formed and prepared an human nature for him, and anointed it with the Holy Ghost above measure, and supported it under all his trials and sufferings, and at last glorified it: and Christ, as man, prayed to him as his God, believed, hoped, and trusted in him as such, and loved him as in such a relation to him, and cheerfully obeyed his commands. And the same is the Father of Christ, as Christ is God; as such he is the Son of God; not by creation, as angels and Adam, nor by adoption, as saints, but by natural generation; he being the only begotten of the Father, his own proper Son, of the same nature and perfections with him, and equal to him. Now to "bless" God is neither to invoke nor confer a blessing on him; for there is none greater than he to be called upon; nor does he need anything, nor can he receive anything from his creature; but it is either to congratulate his greatness and goodness, to ascribe blessing, glory, and honour to him, or to give thanks unto him, both for temporal and spiritual mercies. And the reasons why he is blessed, or praised by the saints as the God and Father of Christ, are; because these are his New Testament titles, under which he is more clearly made known, and in which he delights; and because he is their God and Father in Christ; nor can they come to him in any other way, but through him; and because it is through him that all their blessings come to them, and therefore all their praises must go this way, as follows:
who hath blessed us with all spiritual blessings in heavenly places in Christ: God is the author and giver of all blessings; and he blesses his people with them, as he is the God and Father of Christ, and as he is their covenant God and Father in Christ; and he only can bless; if he blesses not, none can; and if he blesses, they are blessed indeed: the "us" that are blessed, are such who deserve, according to the tenor of the law, to be cursed; and are not all men, but some distinct from others; and who are before described as saints, and faithful in Christ Jesus; and include both Jews and Gentiles, who belong to the election of grace. And the blessings such are blessed with are spiritual, so called to distinguish them from temporal blessings. The Jews have the like distinction of , "temporal blessings", and , "spiritual blessings" (d); which latter are solid, substantial, and lasting blessings; and which concern the good of the soul or spirit of man; and are agreeable to, and desired by a spiritual man; and are applied by the Holy Spirit of God; and so the Ethiopic version renders it, "with every blessing of the Holy Spirit": and which are very comprehensive, and take in all the fulness of grace in Christ; all the blessings and sure mercies of the everlasting covenant; all things pertaining to life and godliness, such as justification, peace, pardon, adoption, sanctification, and eternal life: and with these the saints are blessed "in heavenly" places; God that blesses them is in heaven, and so is Christ, in whom they are blessed; and the completion of their blessedness will be in heaven, where their hope is laid up, and their inheritance is reserved: and this phrase may denote the safety of them, being out of the reach of any enemy, sin, Satan, or the world, to deprive them of them, as well as the nature of them; for it may be read, "in heavenly things", and so distinguishes these blessings from such as are of an earthly kind; and points at the original of them, being such as descend from above, come down from heaven; and also the tendency of them, which is to heaven; and being what give a right unto, and a meetness for the kingdom of heaven: and these they are blessed with "in Christ"; as he is their head and representative, and as they are members in him, and partakers of him; through whom, and for whose sake, they are conveyed unto them, and who himself is the sum and substance of them. Agreeably to this way of speaking, the Targumist, Jonathan ben Uzziel, on Num 6:27 paraphrases the last clause thus, "I will bless them", "in my word". The date of these blessings, "hath blessed us", may respect either first conversion, when the discovery and application of the blessings of grace are made to God's people; or the making of the covenant with Christ, their head, to whom all grace was then given, and to them in him, and their election was in Christ, as follows.
(d) Tzeror Hammor, fol. 79. 2.
John Wesley
1:3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us - God's blessing us is his bestowing all spiritual and heavenly blessings upon us. Our blessing God is the paying him our solemn and grateful acknowledgments, both on account of his own essential blessedness, and of the blessings which he bestows upon us. He is the God of our Lord Jesus Christ, as man and Mediator: he is his Father, primarily, with respect to his divine nature, as his only begotten Son; and, secondarily, with respect to his human nature, as that is personally united to the divine. With all spiritual blessings in heavenly things - With all manner of spiritual blessings, which are heavenly in their nature, original, and tendency, and shall be completed in heaven: far different from the external privileges of the Jews, and the earthly blessings they expected from the Messiah.
Robert Jamieson, A. R. Fausset and David Brown
1:3 The doxologies in almost all the Epistles imply the real sense of grace experienced by the writers and their readers (1Pet 1:3). Eph 1:3-14 sets forth summarily the Gospel of the grace of God: the FATHER'S work of love, Eph 1:3 (choosing us to holiness, Eph 1:4; to sonship, Eph 1:5; to acceptance, Eph 1:6): the SON'S, Eph 1:7 (redemption, Eph 1:7; knowledge of the mystery of His will, Eph 1:9; an inheritance, Eph 1:11); the HOLY SPIRIT'S, Eph 1:13 (sealing, Eph 1:13; giving an earnest of the inheritance, Eph 1:14).
the God and Father of . . . Christ--and so the God and Father of us who are in Him (Jn 20:17). God is "the God" of the man Jesus, and "the Father" of the Divine Word. The Greek is, "Blessed us," not "hath blessed us"; referring to the past original counsel of God. As in creation (Gen 1:22) so in redemption (Gen 12:3; Mt 5:3-11; Mt 25:34) God "blesses" His children; and that not in mere words, but in acts.
us--all Christians.
blessings--Greek, "blessing." "All," that is, "every possible blessing for time and eternity, which the Spirit has to bestow" (so "spiritual" means; not "spiritual," as the term is now used, as opposed to bodily).
in heavenly places--a phrase five times found in this Epistle, and not elsewhere (Eph 1:20; Eph 2:6; Eph 3:10; Eph 6:12); Greek, "in the heavenly places." Christ's ascension is the means of introducing us into the heavenly places, which by our sin were barred against us. Compare the change made by Christ (Col 1:20; Eph 1:20). While Christ in the flesh was in the form of a servant, God's people could not realize fully their heavenly privileges as sons. Now "our citizenship (Greek) is in heaven" (Phil 3:20), where our High Priest is ever "blessing" us. Our "treasures" are there (Mt 6:20-21); our aims and affections (Col 3:1-2); our hope (Col 1:5; Tit 2:13); our inheritance (1Pet 1:4). The gift of the Spirit itself, the source of the "spiritual blessing," is by virtue of Jesus having ascended thither (Eph 4:8).
in Christ--the center and source of all blessing to us.
1:41:4: որպէս ընտրեա՛ց զմեզ նովաւ յառա՛ջ քան զլինելն աշխարհի, լինել մեզ սո՛ւրբս եւ անարա՛տս առաջի նորա՝ սիրով[4291]։ [4291] Ոմանք. Զլինել աշխարհի։
4 նա ընտրեց մեզ Քրիստոսի միջոցով նախքան աշխարհի արարումը, որպէսզի մենք սուրբ եւ անարատ լինենք նրա առաջ սիրով:
4 Ինչպէս մեզ անով աշխարհի սկիզբէն առաջ ընտրեց, որպէս զի մենք սիրով սուրբ ու անարատ ըլլանք իր առջեւ։
որպէս ընտրեաց զմեզ նովաւ յառաջ քան զլինելն աշխարհի, լինել մեզ սուրբս եւ անարատս առաջի նորա սիրով:

1:4: որպէս ընտրեա՛ց զմեզ նովաւ յառա՛ջ քան զլինելն աշխարհի, լինել մեզ սո՛ւրբս եւ անարա՛տս առաջի նորա՝ սիրով[4291]։
[4291] Ոմանք. Զլինել աշխարհի։
4 նա ընտրեց մեզ Քրիստոսի միջոցով նախքան աշխարհի արարումը, որպէսզի մենք սուրբ եւ անարատ լինենք նրա առաջ սիրով:
4 Ինչպէս մեզ անով աշխարհի սկիզբէն առաջ ընտրեց, որպէս զի մենք սիրով սուրբ ու անարատ ըլլանք իր առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:44: так как Он избрал нас в Нем прежде создания мира, чтобы мы были святы и непорочны пред Ним в любви,
1:4  καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῶ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ,
1:4. καθὼς (down-as) ἐξελέξατο ( it-forthed-out ) ἡμᾶς (to-us) ἐν (in) αὐτῷ (unto-it) πρὸ (before) καταβολῆς (of-a-casting-down) κόσμου, (of-a-configuration) εἶναι (to-be) ἡμᾶς (to-us) ἁγίους ( to-hallow-belonged ) καὶ (and) ἀμώμους ( to-un-blemished ) κατενώπιον (down-in-looked) αὐτοῦ (of-it) ἐν (in) ἀγάπῃ, (unto-an-excessing-off,"
1:4. sicut elegit nos in ipso ante mundi constitutionem ut essemus sancti et inmaculati in conspectu eius in caritateAs he chose us in him before the foundation of the world, that we should be holy and unspotted in his sight in charity.
4. even as he chose us in him before the foundation of the world, that we should be holy and without blemish before him in love:
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:

4: так как Он избрал нас в Нем прежде создания мира, чтобы мы были святы и непорочны пред Ним в любви,
1:4  καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῶ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ,
1:4. sicut elegit nos in ipso ante mundi constitutionem ut essemus sancti et inmaculati in conspectu eius in caritate
As he chose us in him before the foundation of the world, that we should be holy and unspotted in his sight in charity.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: "Благословение" - это не первое дело, за которое Ап. хочет благодарить Бога. В основе этого "благословения" лежит "избрание" (так как - по греч. стоит kaqwV собственно: согласно с тем как, но здесь, как можно заключать из контекста речи, этот союз имеет значение союза причины ср. Рим I:28). - В Нем, т. е. во Христе. Христос, Сын Божий, уже от вечности был избран Богом для совершения спасения людей, и мы точно также, благодаря этому, уже от вечности были предизбраны Богом к тому, чтобы составить общество верующих. - Святы и непорочны - не в смысле нашего нравственного самоусовершенствования, а, как видно из контекста речи, в общем смысле: мы предназначены составить из себя общество избранных Божиих, которые освящаются кровью Христа. - Пред Ним, т. е. назначены на служение Богу. - В любви. Так как здесь речь идет вообще об отношении Бога к нам, то лучше разуметь здесь не нашу любовь, а любовь Бога к людям. Многие древние и новые толкователи относят это выражение к 5-му стиху, что представляется более вероятным, так как иначе это выражение слишком было бы отдалено от глагола, к которому оно только и могло бы относиться (избрал).
Adam Clarke: Commentary on the Bible - 1831
1:4: According as he hath chosen us in him - As he has decreed from the beginning of the world, and has kept in view from the commencement of the religious system of the Jews, (which the phrase sometimes means), to bring us Gentiles to the knowledge of this glorious state of salvation by Christ Jesus. The Jews considered themselves an elect or chosen people, and wished to monopolize the whole of the Divine love and beneficence. The apostle here shows that God had the Gentiles as much in the contemplation of his mercy and goodness as he had the Jews; and the blessings of the Gospel, now so freely dispensed to them, were the proof that God had thus chosen them, and that his end in giving them the Gospel was the same which he had in view by giving the law to the Jews, viz. that they might be holy and without blame before him. And as his object was the same in respect to them both, they should consider that, as he loved them, so they should love one another: God having provided for each the same blessings, they should therefore be ἁγιους, holy - fully separated from earth and sin, and consecrated to God and αμωμους, without blame - having no spot nor imperfection, their inward holiness agreeing with their outward consecration. The words are a metaphor taken from the perfect and immaculate sacrifices which the law required the people to bring to the altar of God. But as love is the fulfilling of the law, and love the fountain whence their salvation flowed, therefore love must fill their hearts towards God and each other, and love must be the motive and end of all their words and works.
Albert Barnes: Notes on the Bible - 1834
1:4: According as - The importance of this verse will render proper a somewhat minute examination of the words and phrases of which it is composed. The general sense of the passage is, that these blessings pertaining to heaven were bestowed upon Christians in accordance with an eternal purpose. They were not conferred by chance or hap-hazard. They were the result of intention and design on the part of God. Their value was greatly enhanced from the fact that God had designed from all eternity to bestow them, and that they come to us as the result of his everlasting plan. It was not a recent plan; it was not an afterthought; it was not by mere chance; it was not by caprice; it was the fruit of an eternal counsel. Those blessings had all the value, and all the assurance of "permanency," which must result from that fact. The phrase "according as" - καθὼς kathō s - implies that these blessings were in conformity with that eternal plan, and have flowed to us as the expression of that plan. They are limited by that purpose, for it marks and measures all. It was as God had chosen that it should be, and had appointed in his eternal purpose.
He hath chosen us - The word "us" here shows that the apostle had reference to individuals, and not to communities. It includes Paul himself as one of the "chosen," and those whom he addressed - the mingled Gentile and Jewish converts in Ephesus. That it must refer to individuals is clear. Of no "community" as such can it be said that it was" chosen in Christ before the foundation of the world to be holy." It is not true of the Gentile world as such, nor of anyone of the nations making up the Gentile world. The word rendered here "hath chosen" - ἐξελέξατο exelexato - is from a word meaning "to lay out together," (Passow,) to choose out, to select. It has the idea of making a choice or selection among different objects or things. It is applied to things, as in Luk 10:42, Mary "hath chosen that good part;" - she has made a choice, or selection of it, or has shown a "preference" for it. Co1 1:27, "God hath chosen the foolish things of the world;" he has preferred to make use of them among all the conceivable things which might have been employed" to confound the wise;" compare Act 1:2, Act 1:24; Act 6:5; Act 15:22, Act 15:25.
It denotes "to choose out," with the accessary idea of kindness or favor. Mar 13:20, "for the elect's sake whom "he hath chosen," he hath shortened the days." Joh 13:18, "I know whom I have chosen." Act 13:17, "the God of this people of Israel "chose" our fathers;" that is, selected them from the nations to accomplish important purposes. This is evidently the sense of the word in the passage before us. It means to make a selection or choice with the idea of favor or love, and with a view to impart important benefits on those whom be chose. The idea of making some "distinction" between them and others, is essential to a correct understanding of the passage - since there can be no choice where no such distinction is made. He who chooses one out of many things makes a difference, or evinces a preference - no matter what the ground or reason of his doing it may be. Whether this refers to communities and nations, or to individuals, still it is true that a distinction is made or a preference given of one over another. It may be added, that so far as "justice" is concerned, it makes no difference whether it refers to nations or to individuals. If there is injustice in choosing an "individual" to favor, there cannot be less in choosing a "nation" - for a nation is nothing but a collection of individuals. Every objection which has ever been made to the doctrine of election as it relates to individuals, will apply with equal force to the choice of a nation to unique privileges. If a distinction is made, it may be made with as much propriety in respect to individuals as to nations.
In him - In Christ. The choice was not without reference to any means of saving them; it was not a mere purpose to bring a certain number to heaven; it was with reference to the mediation of the Redeemer, and his work. It was a purpose that they should be saved "by" him, and share the benefits of the atonement. The whole choice and purpose of salvation had reference to him, and "out" of him no one was chosen to life, and no one out of him will be saved.
Before the foundation of the world - This is a very important phrase in determining the time when the choice was made. It was not an "afterthought." It was not commenced in time. The purpose was far back in the ages of eternity. But what is the meaning of the phrase "before the foundation of the world?" Dr. Clarke supposes that it means "from the commencement "of the religious system of the Jews," which," says he, "the phrase sometimes means." Such principles of interpretation are they compelled to resort to who endeavor to show that this refers to a national election to privileges, and who deny that it refers to individuals. On such principles the Bible may be made to signify anything and everything. Dr. Chandler, who also supposes that it refers to nations, admits, however, that the word "foundation" means the beginning of anything; and that the phrase here means, "before the world began" There is scarcely any phrase in the New Testament which is more clear in its signification than this.
The word rendered "foundation" - καταβολή katabolē - means properly a laying down, a founding, a foundation - as where the foundation of a building is laid - and the phrase "before the foundation of the world" clearly means before the world was made, or before the work of creation; see Mat 13:35; Mat 25:34; Luk 11:50; Heb 9:26; Rev 13:8, in all which places the phrase "the foundation of the world" means the beginning of human affairs; the beginning of the world; the beginning of history, etc. Thus, in Joh 17:24, the Lord Jesus says, "thou lovedst me before the foundation of the world," i. e., from eternity, or before the work of creation commenced. Thus, Peter says Pe1 1:20 of the Saviour, "who verily was fore-ordained before the foundation of the world." It was the purpose of God before the worlds were made, to send him to save lost men; compare Rev 17:8. Nothing can be clearer than that the phrase before us must refer to a purpose that was formed before the world was made. it is not a temporary arrangement; it has not grown up under the influence of vacillating purposes; it is not a plan newly formed, or changed with each coming generation, or variable like the plans of people. It has all the importance, dignity, and assurances of stability which necessarily result from a purpose that has been eternal in the mind of God. It may be observed here,
(1) that if the plan was formed "before the foundation of the world," all objections to the doctrine of an "eternal" plan are removed. If the plan was formed "before" the world, no matter whether a moment, an hour, a year, or millions of years, the plan is equally fixed, and the event equally necessary. All the objections which will lie against an "eternal" plan, will lie against a plan formed a day or an hour before the event. The one interferes with our freedom of action as much as the other.
(2) if the plan was formed "before the foundation of the world," it "was eternal." God has no new plan, He forms no new schemes. He is not changing and vacillating. If we can ascertain what is the plan of God at any time, we can ascertain what his eternal plan was with reference to the event. It has always been the same - for "he is of one MinD, and who can turn him?" Job 23:13. In reference to the plans and purposes of the Most High, there is nothing better settled than that what he actually does, he always meant to do - which is the doctrine of eternal decrees - "and the whole of it.
That we should be holy - Paul proceeds to state the "object" for which God had chosen his people. It is not merely that they should enter into heaven. It is not that they may live in sin. It is not that they may flatter themselves that they are safe, and then live as they please. The tendency among people has always been to abuse the doctrine of predestination and election; to lead people to say that if all things are fixed there is no need of effort; that if God has an eternal plan, no matter how people live, they will be saved if he has elected them, and that at all events they cannot change that plan, and they may as well enjoy life by indulgence in sin. The apostle Paul held no such view of the doctrine of predestination. In his apprehension it is a doctrine suited to excite the gratitude of Christians, and the whole tendency and design of the doctrine, according to him, is to make people holy, and without blame before God in love.
And without blame before him in love - The expression "in love," is probably to be taken in connection with the following verse, and should be rendered "In love," having predestinated us unto the adoption of children." It is all to be traced to the love of God.
(1) it was love for us which prompted to it.
(2) it is the highest expression of love to be ordained to eternal life - for what higher love could God show us?
(3) it is love on his part, because we had no claim to it, and had not deserved it. If this be the correct view, then the doctrine of predestination is not inconsistent with the highest moral excellence in the divine character, and should never be represented as the offspring of partiality and injustice. Then too we should give thanks that" God "has, in love," predestinated us to the adoption of children by Jesus Christ, according to the good pleasure of his will."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: as: Deu 7:6, Deu 7:7; Psa 135:4; Isa 41:8, Isa 41:9, Isa 42:1, Isa 65:8-10; Mat 11:25, Mat 11:26, Mat 24:22, Mat 24:24; Mat 24:31; Joh 10:16; Act 13:48, Act 18:10; Rom 8:28, Rom 8:30, Rom 8:33, Rom 9:23, Rom 9:24, Rom 11:5, Rom 11:6; Th2 2:13, Th2 2:14; Ti2 2:10; Tit 1:1, Tit 1:2; Jam 2:5; Pe1 1:2, Pe1 2:9
before: Mat 25:34; Joh 17:24; Act 15:18; Pe1 1:20; Rev 13:8, Rev 17:8
that: Eph 2:10; Luk 1:74, Luk 1:75; Joh 15:16; Rom 8:28, Rom 8:29; Col 3:12; Th1 4:7; Ti2 1:9; Ti2 2:19; Tit 2:11, Tit 2:12; Pe2 1:5-10
without: Eph 5:27; Co1 1:8; Phi 2:15; Col 1:22; Pe2 3:14
love: Eph 3:17, Eph 4:2, Eph 4:15, Eph 4:16, Eph 5:2; Gal 5:6, Gal 5:13, Gal 5:22; Col 2:2; Th1 3:12; Jo1 4:16
Geneva 1599
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.
John Gill
1:4 According as he hath chosen us in him,.... This choice cannot be understood of a national one, as Israel of old were chosen by the Lord; for the persons the apostle writes to were not a nation; nor does he address all the inhabitants of Ephesus, only the saints and faithful in Christ that resided there; nor are they all intended here, if any of them. However, not they only, since the apostle includes himself, and perhaps some others, who did not belong to that place, nor were of that country: nor does this choice regard them as a church; for though the saints at Ephesus were in a church state, yet the apostle does not write to them under that formal consideration, but as saints and faithful; nor are these persons said to be chosen to church privileges, but to grace and glory, to be holy and blameless: besides, from Eph 1:3, the apostle seems to speak of himself, and some others, who first trusted in Christ, as distinct from the believers at Ephesus, Eph 1:13, nor is this choice of persons to an office, for all that are here intended were not apostles, or pastors, or deacons: nor can it design the effectual calling, or the call of persons in time by efficacious grace; because this was before the foundation of the world, as follows: but it intends an eternal election of particular persons to everlasting life and salvation; and which is the first blessing of grace, and the foundation one, upon which all the rest proceed, and
according to which they are dispensed; for according to predestination are calling, justification, and glorification. The author of this choice is God, God the Father, who is distinguished from Christ, in whom this act is made; and it is according to his foreknowledge, and is an act of his grace, and is entirely sovereign: the objects of it, us, are not angels, but men, considered as unfallen with respect to the end, and as fallen with respect to the means; and these not all mankind: to choose, implies the contrary; and they that are chosen are distinguished from others, and are represented as few; nor do all men partake either of the means or end appointed in the decree of election; and yet some of all nations, Jews and Gentiles, are included in it; though none for any previous qualifications in them, as not for their good works, faith, holiness, or perseverance therein; for these are fruits and effects of election, and therefore cannot be causes or conditions of it: and this choice is made in Christ; and the persons chosen are chosen in him, and by being chosen they come to be in him; for this refers not to their openly being in him at conversion, as believers, but to their secretly being in him before time. Christ, as Mediator, is the object of election himself; and all the elect were chosen in him as their head, in whose hands their persons, grace, and glory are, and so are safe and secure in him: the Arabic version renders it, "by him"; not as the meritorious cause, for Christ's merits are not the cause of election, though they are of redemption and salvation; but as the means, in order to the end: the Ethiopic version renders it, "to him"; to salvation by him, and to the obtaining of his glory; as if he and his benefits, being the end of this choice, were intended; which was made
before the foundation of the world: and that it was so early, is certain, from the love of God to his people, which this is the effect of, and which is an everlasting love; and from the covenant which was made with Christ from everlasting, on account of these chosen ones, when Christ was set up as the head and representative of them; and from the provision of all spiritual blessings for them in it, which proceeds according to this choice; and from the preparation of a kingdom for them from the foundation of the world; and from the nature of God's decrees, which are eternal; for no new will, or act of will, can arise in God, or any decree be made by him, which was not from eternity: God's foreknowledge is eternal, and so is his decree, and is no other than himself decreeing. The end of this choice follows,
that we should be holy, and without blame, before him in love; the objects of it are not chosen because they were holy, but that they might partake of the sanctification of the Spirit; that they might be sanctified by him here, and be perfectly holy hereafter; and be without fault and blame, both in this life, as instilled by the righteousness of Christ, and as washed in his blood; and in the life to come, being entirely freed from all sin, and without spot, or wrinkle, or any such thing; and appear so in the sight of Christ, who will present them to himself, and in the sight of his Father, to whom they will also be presented by him, even in the sight of divine justice: and this will be all "in love", or "through love", as the Syriac version renders it; or "through his love", as the Arabic version; for the love of God is the source and spring of election itself, and of holiness and happiness, the end of it; and which is shed abroad in the hearts of God's people now, and will be more fully comprehended and enjoyed in the other world; and which causes love again in them to him. A phrase somewhat like this is used by the Targumist on Eccles 11:6 where, speaking of a man's children, he says;
"it is not known unto thee which of them , "is chosen to be good", this, or that, or both of them, to be alike good.''
Some copies put the stop at before him; and read the phrase, "in love"; in connection with the words following, thus, "in love", or "by love hath predestinated us"; so the Syriac version.
John Wesley
1:4 As he hath chosen us - Both Jews and gentiles, whom he foreknew as believing in Christ, 1Pet 1:2.
Robert Jamieson, A. R. Fausset and David Brown
1:4 hath chosen us--Greek, "chose us out for Himself" (namely, out of the world, Gal 1:4): referring to His original choice, spoken of as past.
in him--The repetition of the idea, "in Christ" (Eph 1:3), implies the paramount importance of the truth that it is in Him, and by virtue of union to Him, the Second Adam, the Restorer ordained for us from everlasting, the Head of redeemed humanity, believers have all their blessings (Eph 3:11).
before the foundation of the world--This assumes the eternity of the Son of God (Jn 17:5, Jn 17:24), as of the election of believers in Him (Ti2 1:9; Th2 2:13).
that we should be holy--positively (Deut 14:2).
without blame--negatively (Eph 5:27; Th1 3:13).
before him--It is to Him the believer looks, walking as in His presence, before whom he looks to be accepted in the judgment (Col 1:22; compare Rev_ 7:15).
in love--joined by BENGEL and others with Eph 1:5, "in love having predestinated us," &c. But English Version is better. The words qualify the whole clause, "that we should be holy . . . before Him." Love, lost to man by the fall, but restored by redemption, is the root and fruit and sum of all holiness (Eph 5:2; Th1 3:12-13).
1:51:5: Յառաջագո՛յն սահմանեաց զմեզ յորդեգրութիւն ՚ի ձե՛ռն Յիսուսի Քրիստոսի, ՚ի նո՛յն ըստ հաճութեա՛ն կամաց իւրոց,
5 Նախասահմանեց մեզ որդեգրութեան Յիսուս Քրիստոսի միջոցով, ըստ իր կամքի հաճութեան:
5 Առաջուընէ Յիսուս Քրիստոսին ձեռքով մեզ իրեն որդեգիր ըլլալու սահմանեց իր կամքին հաճութեանը պէս,
Յառաջագոյն սահմանեաց զմեզ յորդեգրութիւն ի ձեռն Յիսուսի Քրիստոսի ի նոյն` ըստ հաճութեան կամաց իւրոց:

1:5: Յառաջագո՛յն սահմանեաց զմեզ յորդեգրութիւն ՚ի ձե՛ռն Յիսուսի Քրիստոսի, ՚ի նո՛յն ըստ հաճութեա՛ն կամաց իւրոց,
5 Նախասահմանեց մեզ որդեգրութեան Յիսուս Քրիստոսի միջոցով, ըստ իր կամքի հաճութեան:
5 Առաջուընէ Յիսուս Քրիստոսին ձեռքով մեզ իրեն որդեգիր ըլլալու սահմանեց իր կամքին հաճութեանը պէս,
zohrab-1805▾ eastern-1994▾ western am▾
1:55: предопределив усыновить нас Себе чрез Иисуса Христа, по благоволению воли Своей,
1:5  προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ ἰησοῦ χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ,
1:5. προορίσας (having-bounded-before-to) ἡμᾶς (to-us) εἰς (into) υἱοθεσίαν (to-a-son-placing-unto) διὰ (through) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) εἰς (into) αὐτόν, (to-it,"κατὰ (down) τὴν (to-the-one) εὐδοκίαν (to-a-goodly-thinking-unto) τοῦ (of-the-one) θελήματος (of-a-determining-to) αὐτοῦ, (of-it,"
1:5. qui praedestinavit nos in adoptionem filiorum per Iesum Christum in ipsum secundum propositum voluntatis suaeWho hath predestinated us unto the adoption of children through Jesus Christ unto himself: according to the purpose of his will:
5. having foreordained us unto adoption as sons through Jesus Christ unto himself, according to the good pleasure of his will,
Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will:

5: предопределив усыновить нас Себе чрез Иисуса Христа, по благоволению воли Своей,
1:5  προορίσας ἡμᾶς εἰς υἱοθεσίαν διὰ ἰησοῦ χριστοῦ εἰς αὐτόν, κατὰ τὴν εὐδοκίαν τοῦ θελήματος αὐτοῦ,
1:5. qui praedestinavit nos in adoptionem filiorum per Iesum Christum in ipsum secundum propositum voluntatis suae
Who hath predestinated us unto the adoption of children through Jesus Christ unto himself: according to the purpose of his will:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Предопределил. В одно время с избранием совершилось и наше предназначение к усыновлению Богу во Христе. О предопределении - см. Рим VIII:29. Здесь Ап. прибавляет, что это предопределение основано на любви Бога к нам. - Усыновить. Понятие "усыновления" было известно и в Ветхом Завете (Исх IV:22; Вт. XIV:1), но там это усыновление было уделом народа как единого целого, а в Новом Завете оно дается каждому верующему в отдельности (Гал IV:7). - По благоволению воли Своей. По толкованию св. Иоанна Злат., под "благоволением" нужно разуметь "сильное хотение нашего спасения". При этом нужно сказать, что это "хотение" или решение является совершенно свободным (ср. Лк II:14). По отношению к "хотению" любовь Божия, о которой Ап. сказал в начале стиха, является его внутреннею основою.
Adam Clarke: Commentary on the Bible - 1831
1:5: Having predestinated us - Προορισας. As the doctrine of eternal predestination has produced much controversy in the Christian world, it may be necessary to examine the meaning of the term, that those who do use it may employ it according to the sense it has in the oracles of God. The verb προοριζω, from προ, before, and ὁριζω, I define, finish, bound, or terminate, whence ὁρος, a boundary or limit, signifies to define beforehand, and circumscribe by certain bounds or limits; and is originally a geographical term, but applied also to any thing concluded, or determined, or demonstrated. Here the word is used to point out God's fixed purpose or predetermination to bestow on the Gentiles the blessing of the adoption of sons by Jesus Christ, which adoption had been before granted to the Jewish people; and without circumcision, or any other Mosaic rite, to admit the Gentiles to all the privileges of his Church and people. And the apostle marks that all this was fore-determined by God, as he had fore-determined the bounds and precincts of the land which he gave them according to the promise made to their fathers; that the Jews had no reason to complain, for God had formed this purpose before he had given the law, or called them out of Egypt; (for it was before the foundation of the world, Eph 1:4); and that, therefore, the conduct of God in calling the Gentiles now - bringing them into his Church, and conferring on them the gifts and graces of the Holy Spirit, was in pursuance of his original design; and, if he did not do so, his eternal purposes could not be fulfilled; and that, as the Jews were taken to be his peculiar people, not because they had any goodness or merit in themselves; so the Gentiles were called, not for any merit they had, but according to the good pleasure of his will; that is, according to his eternal benevolence, showing mercy and conferring privileges in this new creation, as he had done in the original creation; for as, in creating man, he drew every consideration from his own innate eternal benevolence, so now, in redeeming man, and sending the glad tidings of salvation both to the Jews and the Gentiles, be acted on the same principles, deriving all the reasons of his conduct from his own infinite goodness.
This argument was exceedingly conclusive, and must silence the Jews on the ground of their original, primitive, and exclusive rights, which they were ever ready to plead against all pretensions of the Gentiles. If therefore God, before the foundation of the Jewish economy, had determined that the Gentiles, in the fullness of time, should be called to and admitted into all the privileges of the Messiah's kingdom, then the exclusive salvation of the Jews was chimerical; and what God was doing now, by the preaching of the apostles in the Gentile world, was in pursuance of his original design. This same argument St. Paul repeatedly produces in his Epistle to the Romans; and a proper consideration of it unlocks many difficulties in that epistle. See the notes on Rom 8:29, Rom 8:30 (note); and elsewhere, in the course of that epistle, where this subject is handled. But why is the word προορισας, fore-determined, limited, or circumscribed, used here? Merely in reference to the settlement of the Israelites in the promised land. God assigned to them the portions which they were to inherit; and these portions were described, and their bearings, boundaries, vicinities to other portions, extent and length, as exactly ascertained as they could be by the most correct geographical map. As God, therefore, had dealt with the Jews in making them his peculiar people, and when he divided the earth among the sons of Noah reserved to himself the twelve portions which he afterwards gave to the twelve tribes; (see on Deu 32:8 (note)); and as his dealings with them were typical of what he intended to do in the calling and salvation of the Gentiles; so he uses the terms by which their allotment and settlement were pointed out to show that, what he had thus designed and typified, he had now fulfilled according to the original predetermination; the Gentiles having now the spiritual inheritance which God had pointed out by the grant made of the promised land to the children of Israel. This is the grand key by which this predestination business is unlocked. See on Eph 1:11 (note).
Albert Barnes: Notes on the Bible - 1834
1:5: Having predestinated us - On the meaning of the word here used, see the notes at Rom 1:4; Rom 8:29, note. The word used πρωρίζω prō rizō means properly "to set bounds before;" and then to "pre-determine." There is the essential idea of setting bounds or limits, and of doing this beforehand. It is not that God determined to do it when it was actually done, but that he intended to do it beforehand. No language could express this more clearly, and I suppose this interpretation is generally admitted. Even by those who deny the doctrine of particular election, it is not denied that the word here used means to "pre-determine;" and they maintain that the sense is, that God had pre-determined to admit the Gentiles to the privileges of his people. Admitting then that the meaning is to predestinate in the proper sense, the only question is, "who" are predestinated? To whom does the expression apply? Is it to nations or to individuals? In reply to this, in addition to the remarks already made, I would observe,
(1) that there is no specification of "nations" here as such, no mention of the Gentiles in contradistinction from the Jews.
(2) those referred to were those included in the word "us," among whom Paul was one - but Paul was not a heathen.
(3) the same objection will lie against the doctrine of predestinating "nations" which will lie against predestinating "individuals."
(4) nations are made up of individuals, and the pre-determination must have had some reference to individuals.
What is a nation but a collection of individuals? There is no such abstract being or thing as a nation; and if there was any purpose in regard to a nation, it must have had some reference to the individuals composing it. He that would act on the ocean, must act on the drops of water that make up the ocean; for besides the collection of drops of water there is no ocean. He that would remove a mountain, must act on the particles of matter that compose that mountain; for there is no such thing as an abstract mountain. Perhaps there was never a greater illusion than to suppose that all difficulty is removed in regard to the doctrine of election and predestination, by saying that it refers to "nations." What difficulty is lessened? What is gained by it? How does it make God appear more amiable and good?
Does it render him less "partial" to suppose that he has made a difference among nations, than to suppose that he has made a difference among individuals? Does it remove any difficulty about the offer of salvation, to suppose that he has granted the knowledge of his truth to some "nations," and withheld it from others? The truth is, that all the reasoning which has been founded on this supposition, has been merely throwing dust in the eyes. If there is "any" well-founded objection to the doctrine of decrees or predestination, it is to the doctrine "at all," alike in regard to nations and individuals, and there are just the same difficulties in the one case as in the other. But there is no real difficulty in either. Who could worship or honor a God who had no plan, or purpose, or intention in what he did? Who can believe that the universe was formed and is governed without design? Who can doubt that what God "does" he always meant to do?
When, therefore, he converts and saves a soul, it is clear that he always intended to do it. He has no new plan. It is not an afterthought. It is not the work of chance. If I can find out anything that God has "done," I have the most certain conviction that he "always meant" to do it - and this is all that is intended by the doctrine of election or predestination. What God does, he always meant to do. What he permits, he always meant to permit. I may add further, that if it is right to "do" it, it was right to "intend" to do it. If there is no injustice or partiality in the act itself, there is no injustice or partiality in the intention to perform it. If it is right to save a soul, it was also right to intend to save it. If it is right to condemn a sinner to we, it was right to intend to do it. Let us then look "at the thing itself," and if that is not wrong, we should not blame the purpose to do it, however long it has been cherished.
Unto the adoption ... - see Joh 1:12 note; Rom 8:15 note.
According to the good pleasure of his will - The word rendered "good pleasure" - (εὐδοκία eudokia) - means "a being well pleased;" delight in anything, favor, good-will, Luk 2:14; Phi 1:15; compare Luk 12:32. Then it denotes purpose, or will, the idea of benevolence being included - Robinson. Rosenmuller renders the phrase, "from his most benignant decree." The evident object of the apostle is to state why God chose the heirs of salvation. It was done as it seemed good to him in the circumstances of the case. It was not that man had any control over him, or that man was consulted in the determination, or that it was based on the good works of man, real or foreseen. But we are not to suppose that there were no good reasons for what he has thus done. Convicts are frequently pardoned by an executive. He does it according to his own will, or as seems good in his sight.
He is to be the judge, and no one has a right to control him in doing it. It may seeM to be entirely arbitrary. The executive may not have communicated the reasons why he did it, either to those who are pardoned, or to the other prisoners, or to anyone else. But we are not to infer that there was no "reason" for doing it. If he is a wise magistrate, and worthy of his station, it is to be presumed that there were reasons which, if known, would be satisfactory to all. But those reasons he is under no obligations to make known. Indeed, it might be improper that they should be known. Of that he is the best judge. Meantime, however, we may see what would be the effect in those who were not forgiven. It would excite, very likely, their hatred, and they would charge him with partiality or with tyranny. But they should remember that whoever might be pardoned, and on whatever ground it might be done, they could not complain.
They would suffer no more than they deserve. But what if, when the act of pardon was made known to one part, it was offered to the others also on certain plain and easy conditions? Suppose it should appear that while the executive meant, for wise but concealed reasons, to forgive a part, he had also determined to offer forgiveness to all. And suppose that they were in fact disposed in the highest degree to neglect it, and that no inducements or arguments could pRev_ail on them to accept of it. Who then could blame the executive? Now this is about the case in regard to God, and the doctrine of election. All people were guilty and condemned. For wise reasons, which God has not communicated to us, he determined to bring a portion at least of the human race to salvation. This he did not intend to leave to chance and hap-hazard. He saw that all would of themselves reject the offer, and that unless some efficient means were used, the blood of the atonement would be shed in vain.
He did not make known to people who they were that he meant to save, nor the reason why they particularly were to be brought to heaven. Meantime he meant to make the offer universal; to make the terms as easy as possible, and thus to take away every ground of complaint. If people will not accept of pardon; if they prefer their sins; if nothing can induce them to come and be saved, why should they complain? If the doors of a prison are open, and the chains of the prisoners are knocked off, and they will not come out, why should they complain that others are in fact willing to come out and be saved? Let it be borne in mind that the purposes of God correspond exactly to facts as they actually occur, and much of the difficulty is taken away. If in the facts there is no just ground of complaint, there can be none, because it was the "intention of God that the facts should be so."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: predestinated: Eph 1:11; Rom 8:29, Rom 8:30
unto: Jer 3:4, Jer 3:19; Hos 1:10; Joh 1:12, Joh 11:52; Rom 8:14-17, Rom 8:23; Co2 6:18; Gal 4:5, Gal 4:6; Heb 12:5-9; Jo1 3:1; Rev 21:7
by: Joh 20:17; Gal 3:26; Heb 2:10-15
according: Eph 1:9, Eph 1:11; Dan 4:35; Mat 1:25, Mat 11:26; Luk 10:21, Luk 11:32; Rom 9:11-16; Co1 1:1, Co1 1:21; Phi 2:13; Th2 1:11
Geneva 1599
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.
John Gill
1:5 Having predestinated us,.... Predestination, taken in a large sense, includes both election and reprobation, and even reaches to all affairs and occurrences in the world; to the persons, lives, and circumstances of men; to all mercies, temporal or spiritual; and to all afflictions, whether in love or in wrath: and indeed providence, or the dispensations of providence, are no other than the execution of divine predestination; but here it is the same with election, and is concerned with the same persons, and has regard to a special blessing, the elect are appointed to, as follows;
unto the adoption of children by Jesus Christ unto himself; by which is meant, either the grace of adoption, which is an act of the Father's love, a blessing provided and secured in the covenant of grace; and is of persons to an inheritance, to which they have no legal right; and is entirely free, there being no need on the adopter's part, and no worth on the part of the adopted: or rather the inheritance they are adopted to; which exceeds all others, is incorruptible, undefiled, and fades not away; and lies among the saints in light, and belongs to all the children of God: and this they are predestinated unto by God the Father, who takes them into his family, puts them among the children, and gives them a goodly heritage: and that "by Jesus Christ"; or through him; for both the grace of adoption, and the kingdom and glory they are adopted to, come by and through him as Mediator; through his espousing their persons, assuming their nature, and redeeming them from under the law and its curses; through his giving them a power and privilege openly to be the sons of God; and through faith in him, whereby they are manifestly such: the phrase "unto himself", either refers to God the Father, who has chosen, set apart, formed and reserved his people and children for himself, for his peculiar treasure, and for his own glory; or to Jesus Christ, that he might have some brethren, and they be conformed to him, and he be the firstborn among them, and in all things have the pre-eminence; and that they might be with him, and behold his glory, and he be glorified in them: and this act of divine predestination was
according to the good pleasure of his will: the will of God is the rule of all his actions, and of all his acts of grace and goodness; and the good pleasure of it appears in the predestination of men to grace and glory: and from hence it is manifest, that foreseen faith, holiness, and good works, are excluded from being the moving cases of predestinating grace; and that it is wholly to be resolved into the good will and pleasure of God; the view in it being entirely as follows,
John Wesley
1:5 Having predestinated us to the adoption of sons - Having foreordained that all who afterwards believed should enjoy the dignity of being sons of God, and joint - heirs with Christ. According to the good pleasure of his will - According to his free, fixed, unalterable purpose to confer this blessing on all those who should believe in Christ, and those only.
Robert Jamieson, A. R. Fausset and David Brown
1:5 predestinated--more special in respect to the end and precise means, than "chosen" or elected. We are "chosen" out of the rest of the world; "predestinated" to all things that secure the inheritance for us (Eph 1:11; Rom 8:29). "Foreordained."
by Jesus--Greek, "through Jesus."
to himself--the Father (Col 1:20). ALFORD explains, "adoption . . . into Himself," that is, so that we should be partakers of the divine nature (2Pet 1:4). LACHMANN reads, "unto Him." The context favors the explanation of CALVIN: God has regard to Himself and the glory of His grace (Eph 1:6, Eph 1:12, Eph 1:14) as His ultimate end. He had one only-begotten Son, and He was pleased for His own glory, to choose out of a lost world many to become His adopted sons. Translate, "unto Himself."
the good pleasure of his will--So the Greek (Mt 11:26; Lk 10:21). We cannot go beyond "the good pleasure of His will" in searching into the causes of our salvation, or of any of His works (Eph 1:9). (Job 33:13.) Why needest thou philosophize about an imaginary world of optimism? Thy concern is to take heed that thou be not bad. There was nothing in us which deserved His love (Eph 1:1, Eph 1:9, Eph 1:11) [BENGEL].
1:61:6: ՚ի գովե՛ստ փառաց շնորհաց իւրոց. որով զուարճացո՛յց զմեզ Սիրելեաւն.
6 Գովենք նրան այն փառքի համար, որով երջանկացրեց[84], մեզ իր Սիրելիով:[84] Յունարէնը ունի լիացրեց:
6 Իր փառաւոր շնորհքին գովութեանը համար, որով մեզ զարդարեց Սիրելիին ձեռքով.
ի գովեստ փառաց շնորհաց իւրոց, որով զուարճացոյց զմեզ Սիրելեաւն:

1:6: ՚ի գովե՛ստ փառաց շնորհաց իւրոց. որով զուարճացո՛յց զմեզ Սիրելեաւն.
6 Գովենք նրան այն փառքի համար, որով երջանկացրեց[84], մեզ իր Սիրելիով:
[84] Յունարէնը ունի լիացրեց:
6 Իր փառաւոր շնորհքին գովութեանը համար, որով մեզ զարդարեց Սիրելիին ձեռքով.
zohrab-1805▾ eastern-1994▾ western am▾
1:66: в похвалу славы благодати Своей, которою Он облагодатствовал нас в Возлюбленном,
1:6  εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῶ ἠγαπημένῳ,
1:6. εἰς (into) ἔπαινον (to-a-laudation-upon) δόξης (of-a-recognition) τῆς (of-the-one) χάριτος (of-a-granting) αὐτοῦ (of-it) ἧς (of-which) ἐχαρίτωσεν (it-en-granted) ἡμᾶς (to-us) ἐν (in) τῷ (unto-the-one) ἠγαπημένῳ, (unto-having-had-come-to-be-excessed-off-unto,"
1:6. in laudem gloriae gratiae suae in qua gratificavit nos in dilectoUnto the praise of the glory of his grace, in which he hath graced us, in his beloved son.
6. to the praise of the glory of his grace, which he freely bestowed on us in the Beloved:
To the praise of the glory of his grace, wherein he hath made us accepted in the beloved:

6: в похвалу славы благодати Своей, которою Он облагодатствовал нас в Возлюбленном,
1:6  εἰς ἔπαινον δόξης τῆς χάριτος αὐτοῦ ἧς ἐχαρίτωσεν ἡμᾶς ἐν τῶ ἠγαπημένῳ,
1:6. in laudem gloriae gratiae suae in qua gratificavit nos in dilecto
Unto the praise of the glory of his grace, in which he hath graced us, in his beloved son.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: В похвалу. Нельзя сказать, что Бог имел прямою целью в Своем деле по отношению к людям Свое прославление: это противоречило бы ранее указанному мотиву действий Божиих, каким является любовь. Здесь Ап. только указывает на то, что должно явиться естественно само собою, как совершенно нормальное последствие действий Божиих. - Славы благодати. Выражение "славы" представляет собою определение к слову "благодати". Благодать, т. е. расположение Бога к людям, является как славная, величественная, и мы естественно восхваляем ее. - Которою Он облагодатствовал нас. Эти слова представляют собою переход к следующему изображению того состояния, в каком христиане уже находятся (Ранее шла речь о том, что было сделано для них Богом до их действительного призвания в Церковь). Бог теперь облагодатствовал, т. е. подарил нам в изобилии Свою благодать (ср. Ин I:16). По толкованию Златоуста и нек. др. древних толкователей, здесь дана и мысль о том, что Бог Своею благодатью сделал нас любезными или приятными Себе, - конечно, чрез то, что Сын Его очистил Своею кровью нас от всякого греха. - В Возлюбленном. Согласно с контекстом речи, это выражение следует понимать как обозначение "возлюбленного нами". Такое понимание стоит в соответствии и с заключительными словами послания (см. VI:24).
Adam Clarke: Commentary on the Bible - 1831
1:6: To the praise of the glory of his grace - Δοξης της χαριτος αὑτου· The glory of his grace, for χαρις ενδοξος, his glorious or illustrious grace, according to the Hebrew idiom. But the grace or mercy of God is peculiarly illustrated and glorified in the plan of redemption by Christ Jesus. By the giving of the Law, God's justice and holiness were rendered most glorious; by the giving of the Gospel, his grace and mercy are made equally conspicuous.
Wherein he hath made us accepted in the Beloved - This translation of εν ᾑ εχαριτωσεν ἡμας εν τῳ Ηγαπημενῳ is not clear; with which he has graciously favored us through the Beloved, is at once more literal and more intelligible. Whitby, Macknight, and Wakefield translate the passage in nearly the same way.
In the Beloved must certainly mean in Christ, who is termed God's beloved Son, Mat 3:17; but several excellent MSS., such as D*EFG, the later Syriac, the Ethiopic, Vulgate, Itala, with several of the fathers, add, υιῳ αυτου, his beloved Son. This is the meaning, whether the reading be received or rejected.
Albert Barnes: Notes on the Bible - 1834
1:6: To the praise of the glory of his grace - This is a Hebraism, and means the same as "to his glorious grace." The object was to excite thanksgiving for his glorious grace manifested in electing love. The real tendency of the doctrine in minds that are properly affected, is not to excite opposition to God, or to lead to the charge of partiality, tyranny, or severity; it is to excite thankfulness and praise. In accordance with this, Paul introduced the statement Eph 1:3 by saying that God was to be regarded as "blessed" for forming and executing this plan. The meaning is, that the doctrine of predestination and election lays the foundation of adoring gratitude and praise. This will appear plain by a few considerations.
(1) it is the only foundation of hope for man. If he were left to himself, all the race would reject, the offers of mercy and would perish. History, experience, and the Bible alike demonstrate this.
(2) all the joys which any of the human race have, are to be traced to the purpose of God to bestow them. Man has no power of originating any of them, and if God had not intended to confer them, none of them would have been possessed.
(3) all these favors are conferred on those who had no claim on God. The Christian who is pardoned had no claim on God for pardon; he who is admitted to heaven could urge no claim for such a privilege and honor; he who enjoys comfort and peace in the hour of death, enjoys it only through the glorious grace of God.
(4) "all" that is done by election is suited to excite praise. Election is to life, and pardon, and holiness, and heaven. But why should not a man praise God for these things? God chooses people to be holy, not sinful; to be happy, not miserable; to be pure, not impure; to be saved, not to be lost. For these things he should be praised. He should be praised that he has not left the whole race to wander away and die. Had he chosen but one to eternal life, that one should praise him, and all the holy universe should join in the praise. Should he now see it to be consistent to choose but one of the fallen spirits, and to make him pure, and to readmit him to heaven, that one spirit would have occasion for eternal thanks, and all heaven might join in his praises. How much more is praise due to him, when the number chosen is not one, or a few, but when millions which no man can number, shall be found to be chosen to life; Rev 7:9.
(5) the doctrine of predestination to life has added no pang of sorrow to anyone of the human race. It has made millions happy who would not otherwise have been, but not one miserable. It is not a choice to sorrow, it is a choice to joy and peace.
(6) no one has a right to complain of it. Those who are chosen assuredly should not complain of the grace which has made them what they are, and which is the foundation of all their hopes. And they who are "not" chosen, have no right to complain; for,
(a) they have no claim to life;
(b) they are "in fact" unwilling to come.
They have no desire to be Christians and to be saved. Nothing can induce them to forsake their sins and come to the Saviour.
Why then should they complain if others are "in fact" willing to be saved? Why should a man complain for being left to take his own course, and to walk in his own way? Mysterious, therefore, as is the doctrine of predestination; and fearful and inscrutable as it is in some of its aspects, yet, in a just view of it, it is suited to excite the highest expressions of thanksgiving, and to exalt God in the apprehension of man. He who has been redeemed and saved by the love of God; who has been pardoned and made pure by mercy; on whom the eye of compassion has been tenderly fixed, and for whom the Son of God has died, has abundant cause for thanksgiving and praise.
Wherein he hath made us accepted - Has regarded us as the objects of favor and complacency.
In the Beloved - In the Lord Jesus Christ, the well-beloved Son of God; notes, Mat 3:17. He has chosen us in him, and it is through him that these mercies have been conferred on us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: praise: Eph 1:7, Eph 1:8, Eph 1:12, Eph 1:14, Eph 1:18, Eph 2:7, Eph 3:10, Eph 3:11; Pro 16:4; Isa 43:21, Isa 61:3, Isa 61:11; Jer 33:9; Luk 2:14; Rom 9:23, Rom 9:24; Co2 4:15; Phi 1:11, Phi 4:19; Th2 1:8-10; Ti1 1:14-16; Pe1 2:9, Pe1 4:11
he: Isa 45:24, Isa 45:25; Jer 23:6; Rom 3:22-26, Rom 5:15-19, Rom 8:1; Co2 5:21; Phi 3:9; Pe1 2:5
in: Psa 22:20, Psa 60:5; Pro 8:30, Pro 8:31; Isa 42:1, Isa 49:1-3; Zac 13:7; Mat 3:17, Mat 17:5; Joh 3:35, Joh 10:17; Col 1:13
Geneva 1599
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.
John Gill
1:6 To the praise of the glory of his grace,.... The grace of God manifestly appears in the predestination of men to adoption; in that God had no need of sons, he having a dear and well beloved one; in whom he is well pleased; and in that those he adopts are so unworthy of the relation; and in that men, and not angels, should be taken by him into his family; and that some, and not others of the same race; and that this should be before the world was; and in providing Christ as a Redeemer, to open the way for the reception of this grace and happiness; and in appointing the grace of faith to be the receiver of it: and the glory of the grace of God appears herein; the glory of God is the supreme end of all he does; and the glory of his grace, and not his power, or other perfections of his, and the manifestative glory of that is here intended; yea, the "praise" of that glory: and this end is answered, when the children of God ascribe their adoption to the free grace of God; and when they admire it, and are thankful for it, and walk worthy of the relation they are brought into:
wherein he hath made us accepted in the beloved; the Vulgate Latin and Ethiopic versions read, "his own beloved Son", and so the Claromontane exemplar; the Lord Jesus Christ, who is the beloved of God the Father; and was so from everlasting, and will be so to everlasting; which has appeared by his nearness to him, lying in his bosom; by his being privy to all his counsels, purposes, and designs; in putting all things into his hands, and in showing him all that he does; and by his giving him honour and glory, as man and Mediator: and he is the beloved of the saints, for the transcendent excellencies that are in him, and for his love to them, and for what he has done for them, and is unto them; and in him is their acceptance: which is to be understood of the acceptance of their persons, as founded in the blood and righteousness of Christ, and so of their services in him; of God's act of delight and complacency in them, as considered in Christ; who looks upon them, and is well pleased with them, and rests in his love towards them; which is an amazing instance of grace: it was grace that gave them a being in Christ, and which has provided in predestination everything to make them grateful to God; and the very act of acceptance is of mere grace; for internal grace, or grace infused, is not here meant, but the free favour of God: some read not "in which", but "which" "he freely gave us in the beloved"; so the Alexandrian copy, and some others, and the Syriac and Arabic versions.
John Wesley
1:6 To the praise of the glory of his grace - His glorious, free love without any desert on our part.
Robert Jamieson, A. R. Fausset and David Brown
1:6 (Eph 1:7, Eph 1:17-18). The end aimed at (Ps 50:23), that is, that the glory of His grace may be praised by all His creatures, men and angels.
wherein--Some of the oldest manuscripts read, "which." Then translate, "which He graciously bestowed on us." But English Version is supported by good manuscripts and the oldest versions.
us accepted--a kindred Greek word to "grace": charitos, echaritosen: translate, "graciously accepted"; "made us subjects of His grace"; "embraced us in the arms of His grace" (Rom 3:24; Rom 5:15).
in the beloved--pre-eminently so called (Mt 3:17; Mt 17:5; Jn 3:35; Col 1:13). Greek, "Son of His love." It is only "IN HIS BELOVED" that He loves us (Eph 1:3; 1Jn 4:9-10).
1:71:7: որով ունիմք զփրկութի՛ւն ՚ի ձեռն արեան նորա, զթողութիւն մեղաց ըստ մեծութեան շնորհաց իւրոց[4292]. [4292] Ոմանք. Շնորհացն իւրոց։
7 Նրանո՛վ է, որ ունենք փրկութիւն, նրա արեան միջոցով՝ մեղքերի թողութիւն, ըստ իր շնորհի մեծութեան չափի,
7 Որով փրկութիւն ունինք մենք իր արեանը միջոցով, մեղքի թողութիւն՝ իր շնորհքին ճոխութեան չափովը,
որով ունիմք զփրկութիւն ի ձեռն արեան նորա, զթողութիւն մեղաց ըստ մեծութեան շնորհաց իւրոց:

1:7: որով ունիմք զփրկութի՛ւն ՚ի ձեռն արեան նորա, զթողութիւն մեղաց ըստ մեծութեան շնորհաց իւրոց[4292].
[4292] Ոմանք. Շնորհացն իւրոց։
7 Նրանո՛վ է, որ ունենք փրկութիւն, նրա արեան միջոցով՝ մեղքերի թողութիւն, ըստ իր շնորհի մեծութեան չափի,
7 Որով փրկութիւն ունինք մենք իր արեանը միջոցով, մեղքի թողութիւն՝ իր շնորհքին ճոխութեան չափովը,
zohrab-1805▾ eastern-1994▾ western am▾
1:77: в Котором мы имеем искупление Кровию Его, прощение грехов, по богатству благодати Его,
1:7  ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ,
1:7. ἐν (in) ᾧ (unto-which) ἔχομεν (we-hold) τὴν (to-the-one) ἀπολύτρωσιν (to-an-en-loosing-off) διὰ (through) τοῦ (of-the-one) αἵματος (of-a-blood) αὐτοῦ, (of-it) τὴν (to-the-one) ἄφεσιν (to-a-sending-off) τῶν (of-the-ones) παραπτωμάτων, (of-fallings-beside-to,"κατὰ (down) τὸ (to-the-one) πλοῦτος (to-a-wealth) τῆς (of-the-one) χάριτος (of-a-granting) αὐτοῦ (of-it,"
1:7. in quo habemus redemptionem per sanguinem eius remissionem peccatorum secundum divitias gratiae eiusIn whom we have redemption through his blood, the remission of sins, according to the riches of his, grace,
7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace,
In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace:

7: в Котором мы имеем искупление Кровию Его, прощение грехов, по богатству благодати Его,
1:7  ἐν ᾧ ἔχομεν τὴν ἀπολύτρωσιν διὰ τοῦ αἵματος αὐτοῦ, τὴν ἄφεσιν τῶν παραπτωμάτων, κατὰ τὸ πλοῦτος τῆς χάριτος αὐτοῦ,
1:7. in quo habemus redemptionem per sanguinem eius remissionem peccatorum secundum divitias gratiae eius
In whom we have redemption through his blood, the remission of sins, according to the riches of his, grace,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: От предвечного действия благодати Божией Ап. переходит к изображению ее действия в настоящее время. - Во Христе ("в Котором" - относится к выражению 5-го стиха: "чрез И. Христа") мы имеем искупление (о значении этого слова см. Рим III:24), а плодом этого искупления, совершенного сразу для всех людей, является "прощение грехов" каждого из нас в отдельности. Это "прощение" нельзя понимать как только акт юридический, а нужно видеть в нем действительное отнятие от нас греха, очищение греха (ср. Мф XXVI:28; Лк I: 77; Рим V:1). Но то и другое соответствует (по богатству) богатой благодати Божией: благодать Божия - это величайшая сила Божия, подающая нам множество духовных сил.
Adam Clarke: Commentary on the Bible - 1831
1:7: In whom we have redemption - God has glorified his grace by giving us redemption by the blood of his Son, and this redemption consists in forgiving and delivering us from our sins; so then Christ's blood was the redemption price paid down for our salvation: and this was according to the riches of his grace; as his grace is rich or abundant in benevolence, so it was manifested in beneficence to mankind, in their redemption by the sacrifice of Christ, the measure of redeeming grace being the measure of God's own eternal goodness.
It may not be useless to remark that, instead of της χαριτος αυτου, his grace, the Codex Alexandrinus and the Coptic version have της χρηστοτητος, his goodness.
Albert Barnes: Notes on the Bible - 1834
1:7: In whom we have redemption - On the meaning of the word here rendered "redemption" - (ἀπολύτρωσις apolutrō sis) - see the notes at Rom 3:24. The word here, as there, denotes that deliverance from sin and from the evil consequences of sin, which has been procured by the atonement made by the Lord Jesus Christ. This verse is one of the passages which prove conclusively that the apostle here does not refer to "nations" and to "national privileges." Of what "nation" could it be said that it had "redemption through the blood of Jesus, even the forgiveness of sins?"
Through his blood - By means of the atonement which he has made; see this phrase fully explained in the notes at Rom 3:25.
The forgiveness of sins - We obtain through his blood, or through the atonement which he has made, the forgiveness of sins. We are not to suppose that this is all the benefit which we receive from his death, or that this is all that constitutes redemption. It is the main, and perhaps the most important thing. But we also obtain the hope of heaven, the influences of the Holy Spirit, grace to guide us and to support us in trial, peace in death, and perhaps many more benefits. Still "forgiveness" is so prominent and important, that the apostle has mentioned that as if it were all.
According to the riches of his grace - According to his rich grace; see a similar phrase explained in the notes at Rom 2:4. The word "riches," in the form in which it is used here, occurs also in several other places in this Epistle; Eph 1:18; Eph 2:7; Eph 3:8, Eph 3:16. It is what Paley (Horae Paul) calls "a cant phrase," and occurs often in the writings of Paul; see Rom 2:4; Rom 9:23; Rom 11:12, Rom 11:33; Phi 4:19; Col 1:27; Col 2:2. It is not found in any of the other writings of the New Testament, except once in a sense somewhat similar, in James Jam 2:5, "Hath not God chosen the poor of this world "rich" in faith," and Dr. Paley from this fact has constructed an argument to prove that this Epistle was written by Paul. It is unique to him, and marks his style in a manner which cannot be mistaken. An impostor, or a forger of the Epistle, would not have thought of introducing it, and yet it is just such a phrase as would naturally be used by Paul.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: whom: Job 33:24; Psa 130:7; Dan 9:24-26; Zac 9:11, Zac 13:1, Zac 13:7; Mat 20:28, Mat 26:28; Mar 14:24; Act 20:28; Rom 3:24; Co1 1:30; Col 1:14; Ti1 2:6; Tit 2:14; Heb 9:12-15, Heb 9:22, Heb 10:4-12; Pe1 1:18, Pe1 1:19, Pe1 2:24, Pe1 3:18; Jo1 2:2, Jo1 4:10; Rev 5:9, Rev 14:4
the forgiveness: Exo 34:7; Psa 32:1, Psa 32:2, Psa 86:5, Psa 130:4; Isa 43:25, Isa 55:6, Isa 55:7; Jer 31:34; Dan 9:9, Dan 9:19; Jon 4:2; Mic 7:18; Luk 1:77, Luk 7:40-42, Luk 7:47-50, Luk 24:47; Joh 20:23; Act 2:38, Act 3:19, Act 10:43, Act 13:38, Act 13:39; Rom 4:6-9; Col 2:13; Heb 10:17, Heb 10:18; Jo1 1:7-9, Jo1 2:12
to: Eph 1:6, Eph 2:4, Eph 2:7, Eph 3:8, Eph 3:16; Rom 2:4, Rom 3:24, Rom 9:23; Co2 8:9; Phi 4:19; Col 1:27, Col 2:2; Tit 3:6 *marg.
Geneva 1599
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.
John Gill
1:7 In whom we have redemption through his blood,.... Redemption supposes captivity and slavery, and is a deliverance out of it; God's elect by nature are in bondage to sin, Satan, and the law; through the grace of Christ, they are redeemed from all iniquity; ransomed out of the hands of him that is stronger than they; and are freed from the law, its bondage, curse, and condemnation, and from every other enemy: and this benefit Christ is the author of; he was called to be the Redeemer of his people from all eternity; and he was sent in the fulness of time, to procure the redemption of them; to which he had a right, being their near kinsman; and for which he was every way fit, being God as well as man; and which he has obtained by his obedience, sufferings, and death: and in whom it resides, as in its proper subject and author; who, by imputation, is made redemption to all the chosen ones; for not angels, but men, share in this redemption; and not all men, but elect men; such as are chosen in Christ, predestinated to the adoption of children by him, and who are accepted in the beloved: and this comes to them through the blood of Christ, which was freely shed on the cross to procure it; and was a sufficient ransom, or redemption price; it being not only the same blood with those who are redeemed, but the blood of an innocent person; and not of a mere man, but of one who is truly and properly God, as well as man; see more of this See Gill on Col 1:14. A branch of this redemption follows, or a blessing that comes by it, and along with it,
the forgiveness of sins; of all sins, original and actual, past, present, and to come; and this is through the blood of Christ, which was shed for the same: and yet is
according to the riches of his grace; for God of his rich grace found the ransom price, and gave his Son, as well as he gave himself, his life, a ransom for many; and how much soever it cost Christ to procure redemption and pardon, they are free to his people; who are redeemed without money and price of theirs, and whose sins are forgiven freely for Christ's sake.
John Wesley
1:7 By whom we - Who believe. Have - From the moment we believe. Redemption - From the guilt and power of sin. Through his blood - Through what he hath done and suffered for us. According to the riches of his grace - According to the abundant overflowings of his free mercy and favour.
Robert Jamieson, A. R. Fausset and David Brown
1:7 In whom--"the Beloved" (Eph 1:6; Rom 3:24).
we have--as a present possession.
redemption--Greek, "our (literally, 'the') redemption"; THE redemption which is the grand subject of all revelation, and especially of the New Testament (Rom 3:24), namely, from the power, guilt, and penal consequences of sin (Mt 1:21). If a man were unable to redeem himself from being a bond-servant, his kinsman might redeem him (Lev 25:48). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mt 20:28). Another "redemption" follows, namely, that "of the purchased possession" hereafter (Eph 1:14).
through his blood-- (Eph 2:13); as the instrument; the propitiation, that is, the consideration (devised by His own love) for which He, who was justly angry (Is 12:1), becomes propitious to us; the expiation, the price paid to divine justice for our sin (Acts 20:28; Rom 3:25; 1Cor 6:20; Col 1:20; 1Pet 1:18-19).
the forgiveness of sins--Greek, "the remission of our transgressions": not merely "pretermission," as the Greek (Rom 3:25) ought to be translated. This "remission," being the explanation of "redemption," includes not only deliverance from sin's penalty, but from its pollution and enslaving power, negatively; and the reconciliation of an offended God, and a satisfaction unto a just God, positively.
riches of his grace-- (Eph 2:7); "the exceeding riches of His grace." Compare Eph 1:18; Eph 3:16, "according to the riches of His glory": so that "grace" is His "glory."
1:81:8: որ առաւելա՛ւ ՚ի մեզ ամենայն իմաստութեամբ եւ գիտութեամբ։
8 որ եւ առատացաւ մեր մէջ ամենայն իմաստութեամբ եւ գիտութեամբ:
8 Որ մեր վրայ աւելցուց իմաստութեամբ ու գիտութեամբ,
որ առաւելաւ ի մեզ ամենայն իմաստութեամբ եւ գիտութեամբ:

1:8: որ առաւելա՛ւ ՚ի մեզ ամենայն իմաստութեամբ եւ գիտութեամբ։
8 որ եւ առատացաւ մեր մէջ ամենայն իմաստութեամբ եւ գիտութեամբ:
8 Որ մեր վրայ աւելցուց իմաստութեամբ ու գիտութեամբ,
zohrab-1805▾ eastern-1994▾ western am▾
1:88: каковую Он в преизбытке даровал нам во всякой премудрости и разумении,
1:8  ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει
1:8. ἧς (of-which) ἐπερίσσευσεν (it-abouted-of) εἰς (into) ἡμᾶς (to-us) ἐν (in) πάσῃ (unto-all) σοφίᾳ (unto-a-wisdoming-unto) καὶ (and) φρονήσει (unto-a-centering,"
1:8. quae superabundavit in nobis in omni sapientia et prudentiaWhich hath superabounded in us, in all wisdom and prudence,
8. which he made to abound toward us in all wisdom and prudence,
Wherein he hath abounded toward us in all wisdom and prudence:

8: каковую Он в преизбытке даровал нам во всякой премудрости и разумении,
1:8  ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει
1:8. quae superabundavit in nobis in omni sapientia et prudentia
Which hath superabounded in us, in all wisdom and prudence,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Каковую Он в преизбытке даровал нам. Благодать или, как выражается Ап. Петр, божественная сила (2Пет. I:3) дарована нам в виде всякого рода премудрости и разумения. Под премудростью нужно разуметь способность проникать умом в самую сущность и достоинство вещей, а под разумением - способность правильно относиться к вещам, известный нравственный такт.
Adam Clarke: Commentary on the Bible - 1831
1:8: Wherein he hath abounded - That is, in the dispensation of mercy and goodness by Christ Jesus.
In all wisdom and prudence - Giving us apostles the most complete instructions in heavenly things by the inspiration of his Spirit; and at the same time prudence, that we might know when and where to preach the Gospel so that it might be effectual to the salvation of those who heard it. Nothing less than the Spirit of God could teach the apostles that wisdom by which they were to instruct a dark and sinful world; and nothing less than the same Spirit could inspire them with that prudence which was necessary to be exercised in every step of their life and ministry. Every wise man is not a prudent man, and every prudent man is not a wise man. Wisdom and prudence may be expected in an apostle who is constantly living under the inspiration of the Holy Ghost. "Wisdom," according to Sir William Temple, "is that which makes men judge what are the best ends, and what the best means to attain them; and gives a man advantage of counsel and direction." "Prudence is wisdom applied to practice; or that discreet, apt suiting as well of actions as words, in their due place, time, and manner. Every minister of Christ needs these still; and if he abide not under the influence of both, not only his prayers but his ministerial labors will be all hindered.
Albert Barnes: Notes on the Bible - 1834
1:8: Wherein he hath abounded - Which he has liberally manifested to us This grace has not been stinted and confined, but has been liberal and abundant.
In all wisdom - That is, he has evinced great wisdom in the plan of salvation; wisdom in so saving people as to secure the honor of his own law, and in devising a scheme that was eminently adapted to save people; see the notes at Co1 1:24.
And prudence - The word used here (φρονήσις phronē sis) means understanding, thinking, prudence. The meaning here is, that, so to speak, God had evinced great "intelligence" in the plan of salvation. There was ample proof of "mind" and of "thought." It was adapted to the end in view. It was far-seeing; skillfully arranged; and carefully formed. The sense of the whole is, that there was a wise design running through the whole plan, and abounding in it in an eminent degree.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: he: Rom 5:15, Rom 5:20, Rom 5:21
in: Eph 1:11, Eph 3:10; Psa 104:24; Pro 8:12; Isa 52:13; Dan 2:20, Dan 2:21; Mat 11:19; Rom 11:33; Co1 1:19-24, Co1 2:7; Col 2:3; Jde 1:25; Rev 5:12
Geneva 1599
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.
John Gill
1:8 Wherein he hath abounded toward us,.... That is, in the grace which is so abundantly displayed in redemption and forgiveness of sin, through the blood of Christ:
in all wisdom and prudence; this may be understood, either of the aboundings of grace in the Gospel; which may be called all wisdom and prudence, because it is the wisdom of God; it is the product of his wisdom, and a display of it; the doctrines it contains are full of wisdom, and are the means of communicating it to men, and of making them wise unto salvation; and it may be so called, to set forth the excellency and perfection of it, as greatly transcending all human wisdom; and in this the grace of God has much abounded, for the Gospel is a declaration of the free grace of God, in the salvation of sinners by Christ; in the free justification of them by his righteousness; and in the full pardon of their sins through his blood; and is a kind invitation and free promise of grace to all sensible sinners: or else of the aboundings of grace in conversion; all men by nature are foolish and unwise; in conversion God makes men to know wisdom in the hidden part, which he puts there; and for which purpose the Spirit is given as a spirit of wisdom; and some part of the work of sanctification lies in spiritual light, knowledge, and understanding; and the Syriac version reads the last clause, "and in all spiritual understanding"; and faith particularly may be intended, which is sometimes expressed by knowledge; and now the grace of God is exceeding abundant with faith and love, in regeneration, sanctification, and conversion; or rather this may be understood of the display of divine wisdom, in the work of redemption and salvation by Christ; and which is to be seen, in pitching upon a proper person to be the Mediator, to become a sacrifice, and make intercession, who is the Son of God, truly God and man, and so every way able to perform the business of salvation; and in the manner of its being effected, in a way wherein grace and mercy are highly exalted, and yet in no wise reproachful to the holiness of God, or injurious to his justice, but to the honour of them, in which Satan is greatly mortified, and sin is condemned, and yet the sinner saved; and in the several parts of it, in the justification of the ungodly without works, by the righteousness of another, in pardoning their sins in a way of justice and faithfulness, and yet according to the riches of grace, and in the security of the persons of God's elect, and of their grace and glory in Christ; and in the subjects of this salvation, who are the foolish things of this world, ungodly sinners, the chief of sinners; and lastly, in making faith the receiver of all the blessings of salvation, that so it might appear to be all of grace.
John Wesley
1:8 In all wisdom - Manifested by God in the whole scheme of our salvation. And prudence - Which he hath wrought in us, that we may know and do all his acceptable and perfect will.
Robert Jamieson, A. R. Fausset and David Brown
1:8 Rather, "which He made to abound towards us."
all wisdom and prudence--"wisdom" in devising the plan of redeeming mankind; "prudence" in executing it by the means, and in making all the necessary arrangements of Providence for that purpose. Paul attributes to the Gospel of God's grace "all" possible "wisdom and prudence," in opposition to the boasts of wisdom and prudence which the unbelieving Jews and heathen philosophers and false apostles arrogated for their teachings. Christ crucified, though esteemed "foolishness" by the world, is "the wisdom of God" (1Cor 1:18-30). Compare Eph 3:10, "the manifold wisdom of God."
1:91:9: Եցո՛յց մեզ զխորհուրդս կամաց իւրոց, ըստ հաճութեան իւրում. զոր յառաջագոյն եդ նովաւ[4293], [4293] Ոմանք. Զխորհուրդ կամաց իւրոց ըստ հաճութեան իւրոյ։
9 Ճանաչեցրեց մեզ, ինչպէս հաճելի էր իրեն, իր կամքի խորհուրդները. նա դրանք նախապէս սահմանած էր Նրանով,
9 Մեզի յայտնելով իր կամքին խորհուրդը՝ իր հաճութեանը պէս, որ իր մէջ* նախասահմաներ էր.
Եցոյց մեզ զխորհուրդս կամաց իւրոց ըստ հաճութեան իւրում, զոր յառաջագոյն եդ [3]նովաւ:

1:9: Եցո՛յց մեզ զխորհուրդս կամաց իւրոց, ըստ հաճութեան իւրում. զոր յառաջագոյն եդ նովաւ[4293],
[4293] Ոմանք. Զխորհուրդ կամաց իւրոց ըստ հաճութեան իւրոյ։
9 Ճանաչեցրեց մեզ, ինչպէս հաճելի էր իրեն, իր կամքի խորհուրդները. նա դրանք նախապէս սահմանած էր Նրանով,
9 Մեզի յայտնելով իր կամքին խորհուրդը՝ իր հաճութեանը պէս, որ իր մէջ* նախասահմաներ էր.
zohrab-1805▾ eastern-1994▾ western am▾
1:99: открыв нам тайну Своей воли по Своему благоволению, которое Он прежде положил в Нем,
1:9  γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῶ
1:9. γνωρίσας (having-acquainting-to) ἡμῖν (unto-us) τὸ (to-the-one) μυστήριον (to-a-flexerlet) τοῦ (of-the-one) θελήματος (of-a-determining-to) αὐτοῦ, (of-it,"κατὰ (down) τὴν (to-the-one) εὐδοκίαν (to-a-goodly-thinking-unto) αὐτοῦ (of-it) ἣν (to-which) προέθετο ( it-placed-before ) ἐν (in) αὐτῷ (unto-it,"
1:9. ut notum faceret nobis sacramentum voluntatis suae secundum bonum placitum eius quod proposuit in eoThat he might make known unto us the mystery of his will, according to his good pleasure, which he hath purposed in him,
9. having made known unto us the mystery of his will, according to his good pleasure which he purposed in him
Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself:

9: открыв нам тайну Своей воли по Своему благоволению, которое Он прежде положил в Нем,
1:9  γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῶ
1:9. ut notum faceret nobis sacramentum voluntatis suae secundum bonum placitum eius quod proposuit in eo
That he might make known unto us the mystery of his will, according to his good pleasure, which he hath purposed in him,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Новое доказательство любви Бога к людям. Бог открыл нам то, что составляло Его собственную тайну - тайну Его воли, что было тайно предрешено им относительно мира. Открыл Он эту тайну по благоволению Своему к людям, какое Он возымел к ним во Христе. Из этого мы можем заключать, что Бог теперь относится к нам как к Своим искренним друзьям, потому что тайнами делятся только те, кто стоит в дружеских отношениях между собою.
Adam Clarke: Commentary on the Bible - 1831
1:9: Having made known unto us the mystery - That the Gentiles should ever be received into the Church of God, and have all the privileges of the Jews, without being obliged to submit to circumcision, and perform the rites and ceremonies of the Jewish law was a mystery - a hidden thing which had never been published before; and now revealed only to the apostles. It was God's will that it should be so, but that will he kept hidden to the present time. A mystery signifies something hidden, but it ceases to be a mystery as soon as it is revealed. See the note on Mat 13:11; and particularly that on Rom 11:25 (note).
Good pleasure - Την ευδοκιαν· That benevolent design which he had purposed in himself, not being induced by any consideration from without.
Albert Barnes: Notes on the Bible - 1834
1:9: Having made known to us the mystery of his will - The word "mystery" (μυστήριον mustē rion) means literally something into which one must be "initiated" before it is fully known (from μυέω mueō, to initiate, to instruct); and then anything which is concealed or hidden. We commonly use the word to denote that which is above our comprehension or unintelligible. But this is never the meaning of the word in the New Testament. It means there some doctrine or fact which has been concealed, or which has not before been fully Rev_ealed, or which has been set forth only by figures and symbols. When the doctrine is made known, it may be as clear and plain as any other. Such was the doctrine that God meant to call the Gentiles, which was long concealed, at least in part, and which was not fully made known until the Saviour came, and which had been until that time "a mystery - a concealed truth" - though when it was Rev_ealed, there was nothing incomprehensible in it. Thus, in Col 1:26, "The mystery which hath been hid from ages and from generations, but now is made manifest to his saints." So it was in regard to the doctrine of election. It was a mystery until it was made known by the actual conversion of those whom God had chosen. So in regard to the incarnation of the Redeemer; the atonement; the whole plan of salvation. Over all these great points there was a veil thrown, and people did not understand them until God Rev_ealed them. When they were Rev_ealed, the mystery was removed, and men were able to see clearly the manifestation of the will of God.
Which he hath purposed in himself - Without foreign aid or counsel. His purposes originated in his own mind, and were concealed until he chose to make them known; see Ti2 1:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: made: Eph 1:17, Eph 1:18, Eph 3:3-9; Mat 13:11; Rom 16:25-27; Co1 2:10-12; Gal 1:12, Gal 1:16; Col 1:26-28; Ti1 3:16
according: Eph 1:5
purposed: Eph 1:11, Eph 3:11; Job 23:13, Job 23:14; Psa 33:11; Isa 14:24-27, Isa 46:10, Isa 46:11; Jer 2:29; Lam 3:37, Lam 3:38; Act 2:23, Act 4:28, Act 13:48; Rom 8:28; Ti2 1:9
Geneva 1599
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.
John Gill
1:9 Having made known unto us the mystery of his will,.... The Gospel, which is a mystery, a hidden mystery, the mystery of God and of Christ, and the mystery of the Gospel; the several doctrines of it are called the mysteries of the kingdom of heaven; such as are concerning the trinity of persons in the Godhead, the union of the two natures in Christ, his sonship and incarnation, the saints' union and communion with him, the work of the Spirit of God upon the soul, the calling of the Gentiles, and the conversion of the Jews, the resurrection of the dead, and the change of living saints: and the Gospel is the mystery of the will of God; of his will in saving sinners by Christ; and it declares that he does all things in salvation, according to his sovereign will and pleasure; chooses, redeems, justifies, pardons, and calls whom he pleases; and this is made known by the ministry of the word, and by the Spirit, as a spirit of wisdom and revelation, in the knowledge of Christ and his Gospel: the discovery of which is,
according to his good pleasure, which he hath purposed in himself; both with respect to the persons to whom it is made known, and with respect to the time when he makes it known; both these are as he pleases, and as he has purposed in his own breast; the Gospel is sent when and where he has determined within himself it shall go; and persons are called by it according to his purpose and grace.
John Wesley
1:9 Having made known to us - By his word and by his Spirit. The mystery of his will - The gracious scheme of salvation by faith, which depends on his own sovereign will alone. This was but darkly discovered under the law; is now totally hid from unbelievers; and has heights and depths which surpass all the knowledge even of true believers.
Robert Jamieson, A. R. Fausset and David Brown
1:9 "He hath abounded," or "made (grace) to abound toward us" (Eph 1:8), in that He made known to us, namely, experimentally, in our hearts.
the mystery--God's purpose of redemption hidden heretofore in His counsels, but now revealed (Eph 6:19; Rom 16:25; Col 1:26-27). 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-- (Eph 1:11).
in himself--God the Father. BENGEL takes it, "in Him," that is, Christ, as in Eph 1:3-4. But the proper name, "in Christ," Eph 1:10, immediately after, is inconsistent with His being here meant by the pronoun.
1:101:10: ՚ի տնտեսութիւն լրման ժամանակաց, բովանդակել զամենայն Քրիստոսի՛ւ որ ինչ յերկինս՝ եւ որ ինչ յերկրի, ՚ի նո՛յն[4294]։ [4294] Ոսկան. ՚Ի տնտեսութեան լրման։ Ոմանք. Բաւանդակեալ զամենայն։
10 որպէսզի, ժամանակների լրումին, ինչ որ երկնքում է եւ ինչ որ երկրի վրայ, ամէն ինչ Քրիստոսով բովանդակուի:
10 Որպէս զի ժամանակներուն լրանալուն տնտեսութեանը մէջ ամէն բան բովանդակէ Քրիստոսով, ինչ որ երկինքը ու ինչ որ երկրի վրայ կայ։
ի տնտեսութիւն լրման ժամանակաց, բովանդակել զամենայն Քրիստոսիւ, որ ինչ յերկինս եւ որ ինչ յերկրի ի նոյն:

1:10: ՚ի տնտեսութիւն լրման ժամանակաց, բովանդակել զամենայն Քրիստոսի՛ւ որ ինչ յերկինս՝ եւ որ ինչ յերկրի, ՚ի նո՛յն[4294]։
[4294] Ոսկան. ՚Ի տնտեսութեան լրման։ Ոմանք. Բաւանդակեալ զամենայն։
10 որպէսզի, ժամանակների լրումին, ինչ որ երկնքում է եւ ինչ որ երկրի վրայ, ամէն ինչ Քրիստոսով բովանդակուի:
10 Որպէս զի ժամանակներուն լրանալուն տնտեսութեանը մէջ ամէն բան բովանդակէ Քրիստոսով, ինչ որ երկինքը ու ինչ որ երկրի վրայ կայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:1010: в устроении полноты времен, дабы все небесное и земное соединить под главою Христом.
1:10  εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῶ χριστῶ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῶ,
1:10. εἰς (into) οἰκονομίαν (to-a-house-parceleeing-unto) τοῦ (of-the-one) πληρώματος (of-an-en-filling-to) τῶν (of-the-ones) καιρῶν, (of-times," ἀνακεφαλαιώσασθαι ( to-have-en-head-belonged-up ) τὰ (to-the-ones) πάντα ( to-all ) ἐν (in) τῷ (unto-the-one) χριστῷ, (unto-Anointed,"τὰ (to-the-ones) ἐπὶ (upon) τοῖς (unto-the-ones) οὐρανοῖς (unto-skies) καὶ (and) τὰ (to-the-ones) ἐπὶ (upon) τῆς (of-the-one) γῆς: (of-a-soil)
1:10. in dispensationem plenitudinis temporum instaurare omnia in Christo quae in caelis et quae in terra sunt in ipsoIn the dispensation of the fulness of times, to re-establish all things in Christ, that are in heaven and on earth, in him.
10. unto a dispensation of the fulness of the times, to sum up all things in Christ, the things in the heavens, and the things upon the earth; in him, ,
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; [even] in him:

10: в устроении полноты времен, дабы все небесное и земное соединить под главою Христом.
1:10  εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῶ χριστῶ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῶ,
1:10. in dispensationem plenitudinis temporum instaurare omnia in Christo quae in caelis et quae in terra sunt in ipso
In the dispensation of the fulness of times, to re-establish all things in Christ, that are in heaven and on earth, in him.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: В чем же состояла эта тайна? В устроение полноты времен, т. е. когда наступил назначенный Богом срок, когда все периоды, какие должны были предшествовать пришествию Христа, прошли (eiV oiconomian = в силу того, что смотрение или домостроительство о спасении людей пришло к концу), Бог решил все существующее привести снова в первоначальное нормальное состояние, в каком мир находился до падения (соединить под главою - Христом - anakefalaiϋn = собственно: объединить, привести разрозненные части к единству, но здесь, в отношении к делу Христа, это слово может значить и восстановить в первобытном состоянии). Это приведение в нормальное состояние есть следствие искупления, совершенного Христом и, начавшись с основания Церкви Христовой на земле, будет продолжаться в течении всего периода существования человечества на земле. Без сомнения, это действие не простирается на демонские силы, которые не искуплены: они не способны к восстановлению (понятие полного "восстановления" вообще чуждо Новому Завету).
Adam Clarke: Commentary on the Bible - 1831
1:10: In the dispensation of the fullness of times - Εις οικονομιαν του πληρωματος των καιρων. The word οικονομια, which is the same as our word economy, signifies, as Dr. Macknight has well observed, "the plan which the master of a family, or his steward, has established for the management of the family;" it signifies, also, a plan for the management of any sort of business: and here it means the dispensation of the Gospel, that plan by which God has provided salvation for a lost world; and according to which he intends to gather all believers, both Jews and Gentiles, into one Church under Jesus Christ, their head and governor. See the note on Mat 24:45, where the word and the office are particularly explained.
The fullness of times - By this phrase we are to understand either the Gospel dispensation, which is the consummation of all preceding dispensations, and the last that shall be afforded to man; or that advanced state of the world which God saw to be the most proper for the full manifestation of those benevolent purposes which he had formed in himself relative to the salvation of the world by Jesus Christ.
That he might gather together in one - Ανακεφαλαιωσασθαι, from ανα, again, and κεφαλαιοω, to reduce to one sum; to add up; to bring different sums together, and fractions of sums, so as to reduce them under one denomination; to recapitulate the principal matters contained in a discourse. Here it means the gathering together both Jews and Gentiles, who have believed in Christ, into one Church and flock. See the preceding note.
All things - which are in heaven, and which are on earth - This clause is variously understood: some think, by things in heaven the Jewish state is meant and by things on earth the Christian. The Jews had been long considered a Divine or heavenly people; their doctrine, their government, their constitution, both civil and ecclesiastical, were all Divine or heavenly: as the powers of the heavens, Mat 24:29, Luk 21:26, mean the Jewish rulers in Church and state, it is very possible that the things which are in heaven mean this same state; and as the Gentiles were considered to have nothing Divine or heavenly among them, they may be here intended by the earth, out of the corruption of which they are to be gathered by the preaching of the Gospel. But there are others who imagine that the things in heaven mean the angelical hosts; and the things on earth believers of all nations, who shall all be joined together at last in one assembly to worship God throughout eternity. And some think that the things in heaven mean the saints who died before Christ's advent, and who are not to be made perfect till the resurrection, when the full power and efficacy of Christ shall be seen in raising the bodies of believers and uniting them with their holy souls, to reign in his presence for ever. And some think that, as the Hebrew phrase שמים והארץ shamayim vehaarets, the heavens and the earth, signifies all creatures, the words in the text are to be understood as signifying all mankind, without discrimination of peoples, kindreds, or tongues; Jews, Greeks, or barbarians. All that are saved of all nations, (being saved in the same way, viz. by faith in Christ Jesus, without any distinction of nation or previous condition), and all gathered into one Church or assembly.
I believe that the forming one Church out of both Jews and Gentiles is that to which the apostle refers. This agrees with what is said, Eph 2:14-17.
Albert Barnes: Notes on the Bible - 1834
1:10: That in the dispensation - The word rendered here as "dispensation," οἰκονομία oikonomia, means properly "the management of household affairs." Then it means stewardship or administration; a dispensation or arrangement of things: a scheme or plan. The meaning here is, that this plan was formed in order (εἰς eis) or "unto" this end, that in the full arrangement of times, or in the arrangements completing the filling up of the times, God might gather together in one all things. Tyndale renders it: "to have it declared when the time was full come," etc.
The fulness of times - When the times were fully completed; when all the periods should have passed by which he had prescribed, or judged necessary to the completion of the object. The period referred to here is that when all things shall be gathered together in the Redeemer at the winding up of human affairs, or the consummation of all things. The arrangement was made with reference to that, and embraced all things which conduced to that. The plan stretched from before "the foundation of the world" to the period when all times should be completed; and of course all the events occurring in that intermediate period were embraced in the plan.
He might gather together in one - The word used here - ἀνακεφαλαιόω anakephalaioō - means literally, to sum up, to recapitulate, as an orator does at the close of his discourse. It is from κεφαλή kephalē, the head; or κεφάλαιον kephalaion, the sum, the chief thing, the main point. In the New Testament, the word means to collect under one head, or to comprehend several things under one; Rom 13:9. "It is briefly comprehended," i. e., summed up under this one precept," sc., "love." In the passage before us, it means that God would sum up, or comprehend all things in heaven and earth through the Christian dispensation; he would make one empire, under one head, with common feelings, and under the same laws. The reference is to the unity which will hereafter exist in the kingdom of God, when all his friends on earth and in heaven shall be united, and all shall have a common head. Now there is alienation. The earth has been separated from other worlds by rebellion. It has gone off into apostasy and sin. It refuses to acknowledge the Great Head to which other worlds are subject, and the object is to restore it to its proper place, so that there shall be one great and united kingdom.
All things - τὰ παντά ta panta. It is remarkable that Paul has used here a word which is in the neuter gender. It is not all "persons," all angels, or all human beings, or all the elect, but all "things." Bloomfield and others suppose that "persons" are meant, and that the phrase is used for τοὺς πάντας tous pantas. But it seems to me that Paul did not use this word without design. All "things" are placed under Christ, Eph 1:22; Mat 28:18, and the design of God is to restore harmony in the universe. Sin has produced disorder not not only in "mind," but in "matter." The world is disarranged. The effects of transgression are seen everywhere; and the object of the plan of redemption is to put things on their pristine footing, and restore them as they were at first. Everything is, therefore, put under the Lord Jesus, and all things are to be brought under his control, so as to constitute one vast harmonious empire. The amount of the declaration here is, that there is hereafter to be one kingdom, in which there shall be no jar or alienation; that the now separated kingdoms of heaven and earth shall be united under one head, and that henceforward all shall be harmony and love. The things which are to be united in Christ, are those which are "in heaven and which are on earth." Nothing is said of "hell." Of course this passage cannot teach the doctrine of universal salvation, since there is one world which is not to have a part in this ultimate union.
In Christ - By means of Christ, or under him, as the great head and king. He is to be the great agent in effecting this, and he is to preside over this united kingdom. In accordance with this view the heavenly inhabitants, the angels as well as the redeemed, are uniformly represented as uniting in the same worship, and as acknowledging the Redeemer as their common head and king; Rev 5:9-12.
Both which are in heaven - Margin, as in Greek, "in the heavens." Many different opinions have been formed of the meaning of this expression. Some suppose it to mean the saints in heaven, who died before the coming of the Saviour; and some that it refers to the Jews, designated as "the heavenly people," in contradistinction from the Gentiles, as having nothing divine and heavenly in them, and as being of the "earth." The more simple and obvious interpretation is, however, without doubt, the correct one, and this is to suppose that it refers to the holy inhabitants of other worlds. The object of the plan of salvation is to produce a harmony between them and the redeemed on earth, or to produce out of all, one great and united kingdom. In doing this, it is not necessary to suppose that any change is to be produced in the inhabitants of heaven. All the change is to occur among those on earth, and the object is to make out of all, one harmonious and glorious empire.
And which are on earth - The redeemed on earth. The object is to bring them into harmony with the inhabitants of heaven. This is the great object proposed by the plan of salvation. It is to found one glorious and eternal kingdom, that shall comprehend all holy beings on earth and all in heaven. There is now discord and disunion. Man is separated from God, and from all holy beings. Between him and every holy being there is by nature discord and alienation. Unrenewed man has no sympathy with the feelings and work of the angels; no love for their employment; no desire to be associated with them. Nothing can be more unlike than the customs, feelings, laws, and habits which pRev_ail on earth, from those which pRev_ail in heaven. But the object of the plan of salvation is to restore harmony to those alienated communities, and produce eternal concord and love. Hence, learn:
(1) The greatness and glory of the plan of salvation. It is no trifling undertaking to "reconcile worlds," and of such discordant materials to found one great and glorious and eternal empire.
(2) the reason of the interest which angels feel in the plan of redemption; Pe1 1:12. They are deeply concerned in the redemption of those who, with them, are to constitute that great kingdom which is to be eternal. Without envy at the happiness of others; without any feeling that the accession of others will diminish "their" felicity or glory, they wait to hail the coming of others, and rejoice to receive even one who comes to be united to their number.
(3) this plan was worthy of the efforts of the Son of God. To restore harmony in heaven and earth; to pRev_ent the evils of alienation and discord; to rear one immense and glorious kingdom, was an object worthy the incarnation of the Son of God.
(4) the glory of the Redeemer. He is to be exalted as the Head of this united and ever-glorious kingdom, and all the redeemed on earth and the angelic hosts shall acknowledge him as their common Sovereign and Head.
(5) this is the greatest and most important enterprise on earth. It should engage every heart, and enlist the powers of every soul. It should be the earnest desire of all to swell the numbers of those who shall constitute this united and ever-glorious kingdom, and to bring as many as possible of the human race into union with the holy inhabitants of he other world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: in the: Isa 2:2-4; Dan 2:44, Dan 9:24-27; Amo 9:11; Mic 4:1, Mic 4:2; Mal 3:1; Co1 10:11; Gal 4:4; Heb 1:2, Heb 9:10, Heb 11:40; Pe1 1:20
he: Eph 1:22, Eph 2:15, Eph 3:15; Gen 49:10; Mat 25:32; Co1 3:22, Co1 3:23, Co1 11:3; Phi 2:9, Phi 2:10; Col 1:20, Col 3:11; Heb 12:22-24; Rev 5:9, Rev 7:4-12, Rev 19:4-6
heaven: Gr. the heavens
Geneva 1599
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.
John Gill
1:10 That in the dispensation of the fulness of times,.... Or "according to the dispensation", &c. as the Alexandrian copy reads; the fulness of time appointed by God, and fixed in the prophets; after many times and seasons were elapsed, from the creation of the world; at the most suitable and convenient time, when a new economy or dispensation began, within which all this was to be effected, hereafter mentioned:
he might gather together in one all things in Christ; this supposes, that all things were once united together in one; angels and men were united to God by the ties of creation, and were under the same law of nature, and there were peace and friendship between them; and this union was in Christ, as the beginning of the creation of God, in whom all things consist: and it supposes a disunion and scattering of them; as of men from God, and from good angels, which was done by sin; and of Jews and Gentiles from one another; and of one man from another, everyone turning to his own way; and then a gathering of them together again: the word here used signifies to restore, renew, and reduce to a former state; and so the Vulgate Latin and Syriac versions render it; and according to this sense, it may seem to have respect to the times of the restitution of all things, the restoration and renovation of the universe; when there will be new heavens and a new earth, and new inhabitants in them: the word is also used to recapitulate, or sum up the heads of a discourse; and according to this sense, it may intend the meeting together, and summing up of all things in Christ, that had been before; as of all the promises and blessings of the covenant; of all the prophecies and promises of the Old Testament; of all the types and shadows, and sacrifices of the former dispensation; yea, all the sins of Old Testament saints, and all the curses of the law, met on him: the word is likewise used for the collection of numbers into one sum total; and Christ is the sum total of elect angels and men; or the whole number of them is in him; God has chosen a certain number of persons unto salvation; these he has put into the hands of Christ, who has a particular and personal knowledge of them; and the exact number of them will be gathered and given by him: once more, it signifies to reduce, or bring under one head; and Christ is an head of eminence and of influence, both to angels and men: and there is a collection of these together in one, in Christ; by virtue of redemption by Christ, and grace from him, there is an entire friendship between elect angels and elect men; they are social worshippers now, and shall share in the same happiness of the vision of God and of Christ hereafter: hence it follows,
both which are in heaven, and which are on earth, even
in him; by things in heaven are not meant the souls of saints in heaven; though it is true that the souls of departed saints are in heaven; and that the saints in heaven and on earth were gathered together in Christ, and represented by him, when he hung upon the cross; and that they all make up one body, of which Christ is the head; and that they will be all collected together one day; and that their souls which are in heaven, and their bodies which are in the earth, will come together and be reunited, and dwell with Christ for ever; but rather the angels are meant, whose origin is heaven; where they have their residence, and from whence they never fell; and whose employment is in heaven, and of an heavenly nature: and by things on earth, are not intended every creature on earth, animate and inanimate; nor all men, but all elect men, whether Jews or Gentiles, and some of all sorts, ranks, and degrees; whose origin is of the earth, and who are the inhabitants of it: all these angels in heaven, and elect men on earth, are brought together under one head, even in him, in Christ Jesus, and by him; and none but he was able to do it, and none so fit, who is the Creator of all, and is above all; and was typified by Jacob's ladder, which reached heaven and earth, and joined them together, and on which the angels of God ascended and descended.
John Wesley
1:10 That in the dispensation of the fullness of the times - In this last administration of God's fullest grace, which took place when the time appointed was fully come. He might gather together into one in Christ - Might recapitulate, re - unite, and place in order again under Christ, their common Head. All things which are in heaven, and on earth - All angels and men, whether living or dead, in the Lord.
Robert Jamieson, A. R. Fausset and David Brown
1:10 Translate, "Unto the dispensation of the fulness of the times," that is, "which He purposed in Himself" (Eph 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" (Gal 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" (Eph 2:7). "The ends of the ages" (Greek, 1Cor 10:11); "the times (same Greek as here, 'the seasons,' or 'fitly appointed times') of the Gentiles" (Lk 21:24); "the seasons which the Father hath put in His own power" (Acts 1:7); "the times of restitution of all things which God hath spoken by the prophets since the world began" (Acts 3:20-21). 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" (Acts 2:1), was another. The testimony given by the apostles to Him "in due time" ("in its own seasons," Greek) (Ti1 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 (Acts 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 (Eph 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."
1:111:11: Որով եւ վիճակեցա՛ք յառաջագոյն հրաւիրեալք, ըստ յառաջադրութեանն Աստուծոյ. որ զամենայն յաջողէ ըստ խորհրդոց կամա՛ց իւրոց[4295]. [4295] Ոմանք. Որով վիճակե՛՛... ըստ առաջադրութեանն։
11 Նրանով է, որ ժառանգեցինք մեզ վիճակուած բաժինը, ըստ առաջադրութեան Աստծու, որ ամէն ինչ յաջողեցնում է իր կամքի խորհուրդների համաձայն.
11 Անով՝ մենք ալ ժառանգութիւն առինք, որ որոշուած էր անոր նախասահմանութիւնովը, որ ամէն բան իր կամքին խորհուրդովը կը գործադրուի։
որով եւ վիճակեցաք յառաջագոյն հրաւիրեալք` ըստ յառաջադրութեանն [4]Աստուծոյ, որ զամենայն յաջողէ ըստ խորհրդոց կամաց իւրոց:

1:11: Որով եւ վիճակեցա՛ք յառաջագոյն հրաւիրեալք, ըստ յառաջադրութեանն Աստուծոյ. որ զամենայն յաջողէ ըստ խորհրդոց կամա՛ց իւրոց[4295].
[4295] Ոմանք. Որով վիճակե՛՛... ըստ առաջադրութեանն։
11 Նրանով է, որ ժառանգեցինք մեզ վիճակուած բաժինը, ըստ առաջադրութեան Աստծու, որ ամէն ինչ յաջողեցնում է իր կամքի խորհուրդների համաձայն.
11 Անով՝ մենք ալ ժառանգութիւն առինք, որ որոշուած էր անոր նախասահմանութիւնովը, որ ամէն բան իր կամքին խորհուրդովը կը գործադրուի։
zohrab-1805▾ eastern-1994▾ western am▾
1:1111: В Нем мы и сделались наследниками, быв предназначены [к тому] по определению Совершающего все по изволению воли Своей,
1:11  ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ,
1:11. ἐν (in) αὐτῷ, (unto-it,"ἐν (in) ᾧ (unto-which) καὶ (and) ἐκληρώθημεν (we-were-en-lotted) προορισθέντες ( having-been-bounded-before-to ) κατὰ (down) πρόθεσιν (to-a-placing-before) τοῦ (of-the-one) τὰ (to-the-ones) πάντα ( to-all ) ἐνεργοῦντος (of-working-in-unto) κατὰ (down) τὴν (to-the-one) βουλὴν (to-a-purposing) τοῦ (of-the-one) θελήματος (of-a-determining-to) αὐτοῦ, (of-it,"
1:11. in quo etiam sorte vocati sumus praedestinati secundum propositum eius qui omnia operatur secundum consilium voluntatis suaeIn whom we also are called by lot, being predestinated according to the purpose of him who worketh all things according to the counsel of his will.
11. in whom also we were made a heritage, having been foreordained according to the purpose of him who worketh all things after the counsel of his will;
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:

11: В Нем мы и сделались наследниками, быв предназначены [к тому] по определению Совершающего все по изволению воли Своей,
1:11  ἐν ᾧ καὶ ἐκληρώθημεν προορισθέντες κατὰ πρόθεσιν τοῦ τὰ πάντα ἐνεργοῦντος κατὰ τὴν βουλὴν τοῦ θελήματος αὐτοῦ,
1:11. in quo etiam sorte vocati sumus praedestinati secundum propositum eius qui omnia operatur secundum consilium voluntatis suae
In whom we also are called by lot, being predestinated according to the purpose of him who worketh all things according to the counsel of his will.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: Еще новую милость мы получили от Бога во Христе: мы стали наследниками, т. е. приобрели право на вступление в славное царство Божие и на обладание благами этого царства. К получению этого высокого права мы были предназначены свободною благою волею Бога. - Дабы послужить... Так велико это право наследников, что мы должны постоянно прославлять даровавшего нам это право Бога. - Ранее уповали на Христа. Ап. говорит здесь о всех христианах вообще и называет их "ранее уповавшими" или, точнее, предуповавшими потому, что имеет в виду то обстоятельство, что полное исполнение христианских надежд последует только в будущем, когда будет даровано нам полное наследие (проф. Богдашевский). Прич. прош. времени здесь стоящее (prohlpikotaV) обозначает не прошедший факт, но продолжающий свое существование.
Adam Clarke: Commentary on the Bible - 1831
1:11: In whom - Christ Jesus; also we - believing Jews have obtained an inheritance - what was promised to Abraham and his spiritual seed, viz. the adoption of sons, and the kingdom of heaven, signified by the privileges under the Mosaic dispensation, and the possession of the promised land, but all these privileges being forfeited by the rebellion and unbelief of the Jews, they are now about to be finally cut off, and the believing part to be re-elected, and put in possession of the blessings promised to Abraham and his spiritual seed, by faith; for without a re-election, they cannot get possession of these spiritual privileges.
Being predestinated - God having determined to bring both Jews and Gentiles to salvation, not by works, nor by any human means or schemes, but by Jesus Christ; that salvation being defined and determined before in the Divine mind, and the means by which it should be brought about all being according to his purpose, who consults not his creatures, but operates according to the counsel of his own will, that being ever wise, gracious, and good.
The original reference is still kept up here in the word προορισθεντες, being predestinated, as in the word προορισας Eph 1:5. And as the apostle speaks of obtaining the inheritance, he most evidently refers to that of which the promised land was the type and pledge. And as that land was assigned to the Israelites by limit and lot, both of which were appointed by God so the salvation now sent to the Gentiles was as expressly their lot or portion, as the promised land was that of the people of Israel. All this shows that the Israelites were a typical people; their land, the manner of possessing it, their civil and religious code, etc., etc., all typical; and that in, by, and through them, God had fore-determined, fore-described, and fore-ascertained a greater and more glorious people, among whom the deepest counsels of his wisdom should be manifested, and the most powerful works of his eternal mercy, grace, holiness, goodness, and truth, be fully exhibited. Thus there was nothing fortuitous in the Christian scheme; all was the result of infinite counsel and design. See on Eph 1:5 (note).
Albert Barnes: Notes on the Bible - 1834
1:11: In whom also we have obtained an inheritance - We who are Christians. Most commentators suppose that by the word "we" the Jews particularly are intended, and that it stands in contradistinction from "ye," as referring to the Gentiles, in Eph 1:13. This construction, they suppose is demanded by the nature of the passage. The meaning may then be, that the Jews who were believers had "first" obtained a part in the plan of redemption, as the offer was first made to them, and then that the same favor was conferred also on the Gentiles. Or it may refer to those who had been first converted, without particular reference to the fact that they were Jews; and the reference may be to the apostle and his fellow-laborers. This seems to me to be the correct interpretation. "We the ministers of religion first believed, and have obtained an inheritance in the hopes of Christians, that we should be to the praise of God's glory; and you also, after hearing the word of truth, believed;" Eph 1:13. The word which is rendered "obtained our inheritance" - κληρόω klē roō - means literally "to acquire by lot," and then to obtain, to receive. Here it means that they had received the favor of being to the praise of his glory for having first trusted in the Lord Jesus.
Being predestinated - Eph 1:5.
According to the purpose - On the meaning of the word "purpose," see the notes, Rom 8:28.
Of him who worketh all things - Of God, the universal agent. The affirmation here is not merely that God accomplishes the designs of salvation according to the counsel of his own will, but that "he does everything." His agency is not confined to one thing, or to one class of objects. Every object and event is under his control, and is in accordance with his eternal plan. The word rendered "worketh" - ἐνεργέω energeō - means to work, to be active, to produce; Eph 1:20; Gal 2:8; Phi 2:13. A universal agency is ascribed to him. "The same God which "worketh" all in all;" Co1 12:6. He has an agency in causing the emotions of our hearts. "God, who worketh in you both to Will and to do of his good pleasure;" Phi 2:13. He has an agency in distributing to people their various allotments and endowments. "All these worketh that one and the self-same Spirit, dividing to every man severally as he will;" Co1 12:11.
The agency of God is seen everywhere. Every leaf, flower, rose-bud, spire of grass; every sun-beam, and every flash of lightning; every cataract and every torrent, all declare his agency; and there is not an object that we see that does not bespeak the control of an All-present God. It would be impossible to affirm more explicitly that God's agency is universal, than Paul does in the passage before us. He does not attempt to prove it. It is one of those points on which he does not deem it necessary to pause and reason, but which may be regarded as a conceded point in the discussion of other topics, and which may be employed without hesitation in their illustration. Paul does not state the "mode" in which this is done. He affirms merely the fact. He does not say that he "compels" men, or that he overbears them by mere physical force. His agency he affirms to be universal; but it is undoubtedly in accordance with the nature of the object, and with the laws which he has impressed on them.
His agency in the work of creation was absolute and entire; for there was nothing to act on, and no established laws to be observed. Over the mineral kingdom his control must also be entire, yet in accordance with the laws which he has impressed on matter. The crystal and the snow are formed by his agency; but it is in accordance with the laws which he has been pleased to appoint. So in the vegetable world his agency is everywhere seen; but the lily and the rose blossom in accordance with uniform laws, and not in an arbitrary manner. So in the animal kingdom. God gives sensibility to the nerve, and excitability and power to the muscle. He causes the lungs to heave, and the arteries and veins to bear the blood along the channels of life; but it is not in an arbitrary manner. It is in accordance with the laws which he has ordained and he never disregards in his agency over these kingdoms.
So in his government of mind. He works everywhere. But he does it in accordance with the laws of mind. His agency is not exactly of the same kind on the rose-bud that it is on the diamond nor on the nerve that it is on the rose-bud, nor on the heart and will that it is on the nerve. In all these things he consults the laws which he has impressed on them; and as he chooses that the nerve should be affected in accordance with its laws and properties, so it is with mind. God does not violate its laws. Mind is free. It is influenced by truth and motives. It has a sense of right and wrong. And there is no more reason to suppose that God disregards these laws of mind in controlling the intellect and the heart, than there is that he disregards the laws of crystalization in the formation of the ice, or of gravitation in the movements of the heavenly bodies. The general doctrine is, that God works in all things, and controls all; but that "his agency everywhere is in accordance with the laws and nature of that part of his kingdom where it is exerted." By this simple principle we may secure the two great points which it is desirable to secure on this subject:
(1) the doctrine of the universal agency of God; and,
(2) the doctrine of the freedom and responsibility of man.
After the counsel of his own will - Not by consulting his creatures, or conforming to their views, but by his own views of what is proper and right. We are not to suppose that this is by "mere" will, as if it were arbitrary, or that he determines anything without good reason. The meaning is, that his purpose is determined by what "he" views to be right, and without consulting his creatures or conforming to their views. His dealings often seem to us to be arbitrary. We are incapable of perceiving the reasons of what he does. He makes those his friends who we should have supposed would have been the last to have become Christians. He leaves those who seem to us to be on the borders of the kingdom, and they remain unmoved and unaffected. But we are not thence to suppose that he is arbitrary. In every instance, we are to believe that there is a good reason for what he does, and one which we may be permitted yet to see, and in which we shall wholly acquiesce.
The phrase "counsel of his own will" is remarkable. It is designed to express in the strongest manner the fact that it is not by human counsel or advice. The word "counsel" - βουλή boulē - means "a council" or "senate;" then a determination, purpose, or decree; see Robinson's Lexicon. Here it means that his determination was formed by his own will, and not by human reasoning. Still, his will in the case may not have been arbitrary. When it is said of man that he forms his own purposes, and acts according to his own will, we are not to infer that he acts without reason. He may have the highest and best reasons for what he does, but he does not choose to make them known to others, or to consult others. So it may be of God, and so we should presume it to be. It may be added, that we ought to have such confidence in him as to believe that he will do all things well. The best possible evidence that anything is done in perfect wisdom and goodness, is the fact that God does it. When we have ascertained that, we should be satisfied that all is right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: we: Eph 1:14; Psa 37:18; Act 20:32, Act 26:18; Rom 8:17; Gal 3:18; Col 1:12, Col 3:24; Tit 3:7; Jam 2:5; Pe1 1:4, Pe1 3:9
being: Eph 1:5
according: Isa 46:10, Isa 46:11
the purpose: Eph 1:9
the counsel: Eph 1:8; Job 12:13; Pro 8:14; Isa 5:19, Isa 28:29, Isa 40:13, Isa 40:14; Jer 23:18, Jer 32:19; Zac 6:13; Act 2:23, Act 4:28, Act 20:27; Rom 11:34; Heb 6:17
Geneva 1599
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; (Phil 2:13).
John Gill
1:11 In whom also we have obtained an inheritance,.... Or a part and lot; that is, have obtained one in Christ, in his person, and in his fulness of grace, in the blessings and promises which are in him; or have obtained to be the Lord's clergy, or heritage, to be his portion and inheritance; or rather to have an inheritance in him by lot, meaning the incorruptible and eternal inheritance of glory and happiness in heaven; to which elect men are chosen in Christ, and are begotten to a lively hope of through his resurrection from the dead; and which his righteousness gives a right unto, and his grace a meetness for; and which is now in his hands, and will be given to them through him: and this is said to be obtained by lot, as the word signifies, in allusion to the land of Canaan, which was divided by lot to the children of Israel; and to show that it is not by works of righteousness done by men, but by the sovereign disposal of God; and that everyone shall have his share, and that certainly; for this is not designed to represent it as a casual, or contingent thing. The Alexandrian copy reads, "in whom also we are called"; and so the Vulgate Latin version, "in whom also we are called by lot"; and the Syriac version, "in him", or "by him we are chosen", which agrees with the next clause:
being predestinated according to the purpose of him, who worketh all things after the counsel of his own will: predestination is not only to sonship, but to an inheritance; it not only secures the grace of adoption, but prepares and provides an heavenly portion: and this act of predestination proceeds according to a purpose; according to a purpose of God, which can never be frustrated; and according to the purpose of "that God", as one of Stephens's copies reads, that is the author of all things but sin; of the works of creation and of providence, and of grace and salvation; and who works all these according to his will, just as he pleases, and according to the counsel of it, in a wise and prudent manner, in the best way that can be devised; for he is wonderful in counsel, and excellent in working; wherefore his counsel always stands, and he does all his pleasure: and hence the inheritance which the saints obtain in Christ, and are predestinated to, is sure and certain.
John Wesley
1:11 Through whom we - Jews. Also have obtained an inheritance - The glorious inheritance of the heavenly Canaan, to which, when believers, we were predestinated according to the purpose of him that worketh all things after the counsel of his own will - The unalterable decree, "He that believeth shall be delivered;" which will is not an arbitrary will, but flowing from the rectitude of his nature, else, what security would there be that it would be his will to keep his word even with the elect?
Robert Jamieson, A. R. Fausset and David Brown
1:11 In whom--by virtue of union to whom.
obtained an inheritance--literally, "We were made to have an inheritance" [WAHL]. Compare Eph 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 (Acts 26:18). However, Eph 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 (Deut 4:20; Deut 9:29; Deut 32:9). "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-- (Eph 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 Eph 1:12, means Jewish believers (whence the reference to the election of Israel nationally arises), as contrasted with "you" (Eph 1:13) Gentile believers.
purpose--repeated from "purposed" (Eph 1:9; Eph 3:11). The Church existed in the mind of God eternally, before it existed in creation.
counsel of his . . . will-- (Eph 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 Acts 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].
1:121:12: լինել մեզ ՚ի գովեստ փառա՛ց նորա՝ յառաջագոյն յուսացելոցս ՚ի Քրիստոս։
12 մենք՝ նախապէս Քրիստոսին յուսացողներս, նախասահմանուած եղանք գովելու նրա փառքը:
12 Որպէս զի մենք անոր փառքին գովութիւն ըլլանք՝ առաջուընէ Քրիստոսին յուսացողներս.
լինել մեզ ի գովեստ փառաց նորա` յառաջագոյն յուսացելոցս ի Քրիստոս:

1:12: լինել մեզ ՚ի գովեստ փառա՛ց նորա՝ յառաջագոյն յուսացելոցս ՚ի Քրիստոս։
12 մենք՝ նախապէս Քրիստոսին յուսացողներս, նախասահմանուած եղանք գովելու նրա փառքը:
12 Որպէս զի մենք անոր փառքին գովութիւն ըլլանք՝ առաջուընէ Քրիստոսին յուսացողներս.
zohrab-1805▾ eastern-1994▾ western am▾
1:1212: дабы послужить к похвале славы Его нам, которые ранее уповали на Христа.
1:12  εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῶ χριστῶ·
1:12. εἰς (into) τὸ (to-the-one) εἶναι (to-be) ἡμᾶς (to-us) εἰς (into) ἔπαινον (to-a-laudation-upon) δόξης (of-a-recognition) αὐτοῦ (of-it) τοὺς (to-the-ones) προηλπικότας ( to-having-had-come-to-expect-before-to ) ἐν (in) τῷ (unto-the-one) χριστῷ: (unto-Anointed)
1:12. ut simus in laudem gloriae eius qui ante speravimus in ChristoThat we may be unto the praise of his glory: we who before hoped in Christ:
12. to the end that we should be unto the praise of his glory, we who had before hoped in Christ:
That we should be to the praise of his glory, who first trusted in Christ:

12: дабы послужить к похвале славы Его нам, которые ранее уповали на Христа.
1:12  εἰς τὸ εἶναι ἡμᾶς εἰς ἔπαινον δόξης αὐτοῦ τοὺς προηλπικότας ἐν τῶ χριστῶ·
1:12. ut simus in laudem gloriae eius qui ante speravimus in Christo
That we may be unto the praise of his glory: we who before hoped in Christ:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:12: That we - Jews, now apostles and messengers of God, to whom the first offers of salvation were made, and who were the first that believed in Christ.
Should be to the praise of his glory - By being the means of preaching Christ crucified to the Gentiles, and spreading the Gospel throughout the world.
Albert Barnes: Notes on the Bible - 1834
1:12: That we should be to the praise of his glory - Should be the occasion or the means of celebrating his glory; or that praise should be ascribed to him as the result of our salvation.
Who first trusted in Christ - Margin, "hoped." This is in accordance with the original. The foundation of their "hope" was the Saviour. Some suppose that the apostle here refers to the Jews who were converted before the gospel was preached extensively to the Gentiles. The reason for this opinion is, that in the following verse he contrasts those to whom he here refers with others whom he was addressing. But it may be that by the word "we" in Eph 1:11-12, he refers to himself and to his fellow-laborers who had "first" hoped in the Saviour, and had then gone and proclaimed the message to others; see the notes on Eph 1:11. They "first" believed, and then preached to others; and they also believed, and became partakers of the same privileges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: be: Eph 1:6, Eph 1:14, Eph 2:7, Eph 3:21; Th2 2:13
who: Eph 1:13; Psa 2:12, Psa 146:3-5; Isa 11:10, Isa 12:2, Isa 32:1, Isa 32:2, Isa 42:1-4, Isa 45:23, Isa 45:25; Jer 17:5-7, Jer 23:6; Mat 12:18-21; Joh 14:1; Rom 15:12, Rom 15:13; Ti2 1:12; Jam 1:18; Pe1 1:21
trusted: or, hoped
Geneva 1599
1:12 That we should be to the praise of his glory, who (p) first trusted in Christ.
(p) He speaks concerning the Jews.
John Gill
1:12 That we should be to the praise of his glory,.... This is the end of predestination to the inheritance; and the sense is, either that the praise of the glory of God, in his grace and goodness, might be discovered and made known unto the saints, as it is displayed in election, redemption, justification, pardon, adoption, regeneration, and eternal salvation; or that they should praise and glorify him on account of these things, by ascribing all to his grace, and nothing to themselves; by giving him thanks for all his benefits; by ordering their conversations aright as become the Gospel; and by doing all things with a view to his glory:
who first trusted in Christ; the Jews, the apostle, and others of the Jewish nation;
who before hoped in Christ, as the words may be rendered; who hoped in Christ before the Gentiles did; and indeed the people of Israel hoped for Christ before he came; the promises of the Messiah were made to them, and he was the peculiar hope and expectation of that people; and to them he first came, and to them the Gospel was first preached; and some of them first believed in Christ, and trusted in him, and not in their own righteousness, strength, wisdom, and riches, nor in their own hearts, nor in any mere creature, nor in their carnal privileges; all which they renounced confidence in, and dependence on, when they came to the knowledge of Christ; in whose person they trusted for acceptance, and in his righteousness for justification, and in his blood for pardon, and in his fulness for supply, and in his power for protection and perseverance: this supposes knowledge of him, and a sense of the frailty and vanity of all other objects; and was a betaking themselves to him, a leaning and staying on him, a committing all unto him, and an expectation of all good things from him.
John Wesley
1:12 That we - Jews. Who first believed - Before the gentiles. So did some of them in every place. Here is another branch of the true gospel predestination: he that believes is not only elected to salvation, (if he endures to the end,) but is fore - appointed of God to walk in holiness, to the praise of his glory.
Robert Jamieson, A. R. Fausset and David Brown
1:12 (Eph 1:6, Eph 1:14).
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 Acts 26:6-7, "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." Acts 28:20, "the hope of Israel" [ALFORD]. Compare Eph 1:18; Eph 2:12; Eph 4:4.
1:131:13: Որով եւ դուք իբրեւ լուարուք զբանն ճշմարտութեան, զաւետարանն փրկութեան ձերոյ, որով հաւատացեալ կնքեցա՛յք Հոգւոյն Սրբոյ աւետեաց[4296]. [4296] Ոմանք. Որով իբրեւ դուք լուա՛՛... որով եւ հաւա՛՛։
13 Նրանով է, որ դուք էլ լսեցիք ճշմարտութեան խօսքը՝ ձեր փրկութեան Աւետարանը, որին հաւատալով կնքուեցիք խոստացուած Սուրբ Հոգով,
13 Որուն վրայ դուք ալ յուսացիք՝ երբ լսեցիք ճշմարտութեան խօսքը, ձեր փրկութեան աւետարանը, որուն հաւատալով՝ խոստացեալ Սուրբ Հոգիին շնորհքովը կնքուեցաք.
որով եւ դուք իբրեւ լուարուք զբանն ճշմարտութեան, զաւետարանն փրկութեան ձերոյ, որով եւ հաւատացեալ կնքեցայք Հոգւոյն Սրբոյ աւետեաց:

1:13: Որով եւ դուք իբրեւ լուարուք զբանն ճշմարտութեան, զաւետարանն փրկութեան ձերոյ, որով հաւատացեալ կնքեցա՛յք Հոգւոյն Սրբոյ աւետեաց[4296].
[4296] Ոմանք. Որով իբրեւ դուք լուա՛՛... որով եւ հաւա՛՛։
13 Նրանով է, որ դուք էլ լսեցիք ճշմարտութեան խօսքը՝ ձեր փրկութեան Աւետարանը, որին հաւատալով կնքուեցիք խոստացուած Սուրբ Հոգով,
13 Որուն վրայ դուք ալ յուսացիք՝ երբ լսեցիք ճշմարտութեան խօսքը, ձեր փրկութեան աւետարանը, որուն հաւատալով՝ խոստացեալ Սուրբ Հոգիին շնորհքովը կնքուեցաք.
zohrab-1805▾ eastern-1994▾ western am▾
1:1313: В Нем и вы, услышав слово истины, благовествование вашего спасения, и уверовав в Него, запечатлены обетованным Святым Духом,
1:13  ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῶ πνεύματι τῆς ἐπαγγελίας τῶ ἁγίῳ,
1:13. ἐν (in) ᾧ (unto-which) καὶ (and) ὑμεῖς (ye) ἀκούσαντες ( having-heard ) τὸν (to-the-one) λόγον (to-a-forthee) τῆς (of-the-one) ἀληθείας, (of-an-un-secluding-of,"τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τῆς (of-the-one) σωτηρίας (of-a-savioring-unto) ὑμῶν, (of-ye,"ἐν (in) ᾧ (unto-which) καὶ (and) πιστεύσαντες , ( having-trusted-of ,"ἐσφραγίσθητε (ye-were-sealed-to) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) τῆς (of-the-one) ἐπαγγελίας (of-a-messaging-upon-unto) τῷ (unto-the-one) ἁγίῳ, (unto-hallow-belonged,"
1:13. in quo et vos cum audissetis verbum veritatis evangelium salutis vestrae in quo et credentes signati estis Spiritu promissionis SanctoIn whom you also, after you had heard the word of truth (the gospel of your salvation), in whom also believing, you were signed with the holy Spirit of promise.
13. in whom ye also, having heard the word of the truth, the gospel of your salvation,— in whom, having also believed, ye were sealed with the Holy Spirit of promise,
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:

13: В Нем и вы, услышав слово истины, благовествование вашего спасения, и уверовав в Него, запечатлены обетованным Святым Духом,
1:13  ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες ἐσφραγίσθητε τῶ πνεύματι τῆς ἐπαγγελίας τῶ ἁγίῳ,
1:13. in quo et vos cum audissetis verbum veritatis evangelium salutis vestrae in quo et credentes signati estis Spiritu promissionis Sancto
In whom you also, after you had heard the word of truth (the gospel of your salvation), in whom also believing, you were signed with the holy Spirit of promise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Здесь Ап. обращается уже к тем христианам, которые будут читать его послание. - В Нем, т. е. во Христе читатели послания "запечатлены обетованным Святым Духом", после того как услышав слово истины или благую весть о своем спасении, уверовали в эту весть (уверовав в него, т. е. во Христа - перевод неправильный, потому что везде в II-ой главе одна мысль присоединяется к другой, предыдущей, посредством местоимения oV, а здесь и стоит: en y). Самое "запечатление", как видно из контекста речи, есть акт не только внутренний, но и наблюдаемый вне, людьми посторонними (ср. 1Кор.IX:2). Здесь Ап., несомненно, разумеет ниспослание благодати Духа Святого на верующих в праздник первой христианской Пятидесятницы (Деян II гл. ) и последующее излияние духовных даров на вступавших в Церковь. Бог этими дарами отмечал христиан как людей святых, избранных.
Adam Clarke: Commentary on the Bible - 1831
1:13: In whom ye also trusted - Ye Gentiles, having heard from us the word, τον λογον, the doctrine, of the truth, which is the Gospel, or glad tidings, of your salvation, have believed, as we Jews have done, and received similar blessings to those with which God has favored us.
In whom also, εν ὡ, through whom, Christ Jesus, after that ye had believed, viz. that he was the only Savior, and that through his blood redemption might be obtained, ye were sealed with that holy Spirit of promise; that is, The Holy Spirit, which is promised to them who believe on Christ Jesus, was given to you, and thus you were ascertained to be the children of God, for God has no child who is not a partaker of the Holy Ghost, and he who has this Spirit has God's seal that he belongs to the heavenly family. It was customary among all nations, when a person purchased goods of any kind, to mark with his seal that which he had bought, in order that he might know it, and be able to claim it if mixed with the goods of others; to this custom the apostle may here allude but it was also customary to set a seal upon what was dedicated to God, or what was to be offered to him in sacrifice. See this proved in the note on Joh 6:27. The Jews themselves speak of the seal of God, which they term אמת emeth, truth, and which they consider as a representation of the unoriginated and endless perfections of God. As the apostle is here speaking of the doctrine of truth, which came by the Holy Spirit, and is sealed on the souls of believers by this Spirit, he may have in view the Jewish notion, which is at once both correct and elevated. This Spirit of truth, Joh 14:17, who leads into all truth, Joh 16:13, and teaches all things, Joh 14:26, makes the impression of his own eternal purity and truth in the souls of them who believe, and thus they bear the seal of God Almighty. And they who in the day of judgment are found to bear this seal - Truth; truth in the inward parts, having truly repented, truly believed, and having been in consequence truly justified, and truly sanctified; and having walked in truth and sincerity towards God and man; these are sealed to the day of redemption; for, having this seal, they are seen to have a right to eternal life.
Albert Barnes: Notes on the Bible - 1834
1:13: In whom ye also trusted - This stands in contrast with those who had "first" embraced the gospel.
Heard the word of truth - The gospel; called the "word" or message of truth, the word of God, etc. See Rom 10:17. The phrase "the word of truth" means "the true word or message." It was a message unmixed with Jewish traditions or Gentile philosophy.
The gospel of your salvation - The gospel bringing salvation to you.
In whom also - In the Lord Jesus. A little different translation of this verse will convey more clearly its meaning. "In whom also, ye, having heard the word of truth, (the gospel of your salvation,) in whom having also believed, ye were sealed," etc. The sealing was the result of believing, and that was the result of hearing the gospel; compare Rom 10:14-15.
Ye were sealed - On the meaning of the word "seal," see the notes at Joh 3:33; Joh 6:27, note. On the phrase "ye were sealed," see the notes on Co2 1:22.
With that Holy Spirit of promise - With the Holy Spirit that was promised; see Joh 16:7-11, Joh 16:13; Joh 15:26; Joh 14:16-17. It is not improbable, I think, that the apostle here refers particularly to the occurrence of which we have a record in Act 19:1-6. Paul, it is there said, having passed through the upper provinces of Asia Minor, came to Ephesus. He found certain persons who were the disciples of John, and he asked them if they had received the Holy Spirit since they "believed," Eph 1:2. They replied that they had not heard whether there was any Holy Spirit, and that they had been baptized unto John's baptism. Paul taught them the true nature of the baptism of John; explained to them the Christian system; and they were baptized in the name of the Lord Jesus, and "the Holy Spirit came upon them, and they spake with tongues, and prophesied." They were thus sealed by the Holy Spirit of promise, "after they had believed" Eph 1:13; they had the full evidence of the favor of God in the descent of the promised Holy Spirit, and in his miraculous influences. If this be the true interpretation, it constitutes a striking coincidence between the Epistle and the Acts , of such a nature as constitute the arguments in Paley's "Horae Paulinae" (though he has not referred to this), which shows that the Epistle was not forged. The circumstance is such that it would not have been alluded to in this manner by one who should forge the Epistle; and the mention of it in the Epistle is so slight, that no one, from the account there, would think of forging the account in the Acts . The coincidence is just such as would occur on the supposition that the transaction actually occurred, and that both the Acts and the Epistle are genuine. At the same time, there is a sealing of the Holy Spirit which is common to all Christians; see the notes referred to on Co2 1:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: ye also: Eph 2:11, Eph 2:12; Col 1:21-23; Pe1 2:10
after that ye heard: Eph 4:21; Joh 1:17; Rom 6:17, Rom 10:14-17; Col 1:4-6, Col 1:23; Th1 2:13
the word: Psa 119:43; Co2 6:7; Ti2 2:15; Jam 1:18
the gospel: Mar 16:15, Mar 16:16; Act 13:26; Rom 1:16; Ti2 3:15; Tit 2:11; Heb 2:3
ye were: Eph 4:30; Joh 6:27; Rom 4:11; Co2 1:22; Ti2 2:19; Rev 7:2
holy: Joe 2:28; Luk 11:13, Luk 24:49; Joh 14:16, Joh 14:17, Joh 14:26, Joh 15:26, Joh 16:7-15; Act 1:4; Act 2:16-22, Act 2:33; Gal 3:14
Geneva 1599
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.
John Gill
1:13 In whom ye also trusted,.... The Gentile believers, the Ephesians, whom the apostle now particularly addresses; and who participated of the same grace and privileges with the believing Jews; the promise belonged to all that God called, whether afar off or nigh; and the same common salvation was sent to one as to another; and the same faith was wrought in one as in the other; and they were interested in the same Christ, and were heirs of the same inheritance; the Alexandrian copy reads "we":
after that ye heard the word of truth; the Gospel; and which is so called, on account of its divine original, coming from the God of truth, who cannot lie; and because of the concern which Christ has in it, who is truth itself, and was the author, subject, and preacher of it, and who confirmed it by his miracles, and his death; and on account of the Spirit of God, the dictator of it, and who leads into all truths, and owns and blesses them for conversion and comfort; and because it contains nothing but truth, and particularly that eminent one, salvation alone by Christ, for the chief of sinners; and in contradistinction from the law, which was typical and shadowy; , "the word of truth", is a phrase used by the Jews (e), for sublime and heavenly doctrine: now, by the hearing of this, faith came; and this the Ephesians heard, not only externally, but internally; so as to understand, approve, and believe it, and to put it in practice: and which is also called
the Gospel of your salvation: because it is a declaration and publication of salvation by Christ; and gives an account of the author of salvation, of his ability and willingness to save, and of the nature of this salvation, and describes the persons who shall be saved; and because it is the means of salvation, when attended with the Spirit and power of God; and the instrument, in God's hand, of showing to souls their special and particular interest in salvation:
in whom also after that ye believed; which may refer either to the Gospel of salvation, in which they believed upon hearing it; or rather to Christ, the Saviour revealed, in whom they believed to the saving of their souls: and this shows, that the sealing work of the Spirit after mentioned, and with which this stands in connection, is a distinct thing from faith, or indeed any other work of the Spirit; as illumination, regeneration, sanctification, &c. it is what follows believing, and is a work that passes upon the soul after it; and so is something over and above, and more than faith, at least than first believing: and from hence it also appears, that there may be true faith, where this is not as yet; and that none but believers in Christ enjoy the following privilege:
ye were sealed with that Holy Spirit of promise. This cannot have respect to the Father's sealing his people in election, with the seal of his foreknowledge, Ti2 2:19 for that is before faith, and is within himself, and not on them, and is distinct from the Spirit's work; and for the same reasons it cannot design the Son's affection to them, setting them as a seal on his arm and heart, Song 8:6, or his asserting his property in them, and the security and protection of them, Song 4:12, nor the Spirit's finishing and completing his own work of grace upon the soul, in which sense the word is used, Rom 15:28 for this as yet was not done upon these believing Ephesians; nor the confirming the Gospel, and the saints in it, by the extraordinary effusion of the Spirit on the day of Pentecost, or by his extraordinary works which attended the ministry of the word, to the establishing of it, and the faith of men in it; since these were not common to believers, nor did they continue; whereas the believing Ephesians, in common, were sealed; and the Spirit of God continues still as a sealer of his people, and as an earnest and pledge of their inheritance until the day of redemption; but it is to be understood of the confirming, certifying, and assuring the saints, as to their interest in the favour of God, and in the blessings of grace, of every kind, and their right and title to the heavenly glory; See Gill on 2Cor 1:22, and the seal of these things is not circumcision, nor baptism, nor the Lord's supper, nor even the graces of the Spirit; but the Spirit himself, who witnesses to the spirits of believers the truth of these things, and that as a "spirit of promise": so called, both because he is the Spirit promised, as the Syriac and Ethiopic versions render it, whom the Father and Christ had promised, and who was sent by them; and because he usually seals, or certifies believers of the truth of the above things, by opening and applying a word of promise to them: and which he does also, as the "Holy" Spirit; for this sealing work of his leaves a greater impress of holiness upon the soul, and engages more to acts of holiness; wherefore the doctrine of assurance is no licentious doctrine; no persons are so holy as those who are truly possessed of that grace; and as for such who pretend unto it, and live in sin, it is a certain thing that they in reality know nothing of it.
(e) Zohar in Numb. fol. 76. 3.
John Wesley
1:13 In whom ye - Gentiles. Likewise believed, after ye had heard the gospel - Which God made the means of your salvation; in whom after ye had believed - Probably some time after their first believing. Ye were sealed by that Holy Spirit of promise - Holy both in his nature and in his operations, and promised to all the children of God. The sealing seems to imply, A full impression of the image of God on their souls. A full assurance of receiving all the promises, whether relating to time or eternity.
Robert Jamieson, A. R. Fausset and David Brown
1:13 In whom ye also--Ye Gentiles. Supply as English Version, "trusted," from Eph 1:12; or "are." The priority of us Jews does not exclude you Gentiles from sharing in Christ (compare Acts 13:46).
the word of truth--the instrument of sanctification, and of the new birth (Jn 17:17; Ti2 2:15; Jas 1:18). Compare Col 1:5, where also, as here, it is connected with "hope." Also Eph 4:21.
sealed--as God's confirmed children, by the Holy Spirit as the seal (Acts 19:1-6; Rom 8:16, Rom 8:23; 1Jn 3:24; see on 2Cor 1:22). A seal impressed on a document gives undoubted validity to the contract in it (Jn 3:33; Jn 6:27; compare 2Cor 3:3). So the sense of "the love of God shed abroad in the heart by the Holy Ghost" (Rom 5:5), and the sense of adoption given through the Spirit at regeneration (Rom 8:15-16), 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 (Eph 1:11), is the Spirit's present testimony, the "earnest of the (coming) inheritance" (Rom 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 (Joel 2:28; Zech 12:10; Jn 7:38-39). "The word" promised the Holy Spirit. Those who "believed the word of truth" were sealed by the Spirit accordingly.
1:141:14: որ է առհաւատչեայ ժառանգութեան մերոյ ՚ի փրկութի՛ւն նուաճութեան, ՚ի գովեստս փառաց նորա[4297]։[4297] Ոմանք. ՚Ի գովեստ փառաց։
14 որ մեր ժառանգութեան առհաւատչեան է մինչեւ այն օրը, երբ կատարելապէս կը տիրանանք փրկութեանը՝ ի գովութիւն նրա փառքի:
14 Որը մեր ժառանգորդ ըլլալուն գրաւականն է մինչեւ սեփականութիւնը դարձնենք իր փառքին գովութեանը համար։
որ է առհաւատչեայ ժառանգութեան մերոյ, ի փրկութիւն [5]նուաճութեան, ի գովեստ փառաց նորա:

1:14: որ է առհաւատչեայ ժառանգութեան մերոյ ՚ի փրկութի՛ւն նուաճութեան, ՚ի գովեստս փառաց նորա[4297]։
[4297] Ոմանք. ՚Ի գովեստ փառաց։
14 որ մեր ժառանգութեան առհաւատչեան է մինչեւ այն օրը, երբ կատարելապէս կը տիրանանք փրկութեանը՝ ի գովութիւն նրա փառքի:
14 Որը մեր ժառանգորդ ըլլալուն գրաւականն է մինչեւ սեփականութիւնը դարձնենք իր փառքին գովութեանը համար։
zohrab-1805▾ eastern-1994▾ western am▾
1:1414: Который есть залог наследия нашего, для искупления удела [Его], в похвалу славы Его.
1:14  ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ.
1:14. ὅ (which) ἐστιν (it-be) ἀρραβὼν (an-earnest) τῆς (of-the-one) κληρονομίας (of-a-lot-parceleeing-unto) ἡμῶν, (of-us,"εἰς (into) ἀπολύτρωσιν (to-an-en-loosing-off) τῆς (of-the-one) περιποιήσεως, (of-a-doing-about,"εἰς (into) ἔπαινον (to-a-laudation-upon) τῆς (of-the-one) δόξης (of-a-recognition) αὐτοῦ. (of-it)
1:14. qui est pignus hereditatis nostrae in redemptionem adquisitionis in laudem gloriae ipsiusWho is the pledge of our inheritance, unto the redemption of acquisition, unto the praise of his glory.
14. which is an earnest of our inheritance, unto the redemption of own possession, unto the praise of his glory.
Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory:

14: Который есть залог наследия нашего, для искупления удела [Его], в похвалу славы Его.
1:14  ὅ ἐστιν ἀρραβὼν τῆς κληρονομίας ἡμῶν, εἰς ἀπολύτρωσιν τῆς περιποιήσεως, εἰς ἔπαινον τῆς δόξης αὐτοῦ.
1:14. qui est pignus hereditatis nostrae in redemptionem adquisitionis in laudem gloriae ipsius
Who is the pledge of our inheritance, unto the redemption of acquisition, unto the praise of his glory.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Который есть залог наследия нашего. Дух Святый, какой получали христиане, был еще только свидетельством того, что они со временем получат все те блага, какие обещал им Христос (наследие свое), т. е. небесную славу [Залог - arrabwn = задаток, как ручательство в том, что вся сумма долга будет впоследствии уплачена.]. - Для искупления удела Его. Здесь Ап. имеет в виду, как можно выводить из контекста речи, будущее искупление или освобождение удела Божия или общества верующих [Удел - peripoihsh - может означать: а) получение б) достояние. Имея в виду употребление этого термина в последнем значении у Ап. Петра (1Пет. II:9), мы и здесь придаем ему значение "достояния" Божия, каким является общество верующих.]. Ведь пока мы, христиане, живем на земле, мы все еще не составляем исключительно владения Божия. Но со временем, благодаря дарованным нам силам благодати Св. Духа, мы должны освободиться от власти земных обстоятельств и тогда-то прославится Бог вполне. Впрочем это "освобождение" будет совершено не сразу, а постепенно.
Adam Clarke: Commentary on the Bible - 1831
1:14: Which is the earnest of our inheritance - This Holy Spirit, sealing the soul with truth and righteousness, is the earnest, foretaste, and pledge of the heavenly inheritance. And he who can produce this earnest - this witness of the Spirit, in the day of judgment, shall have an abundant entrance into the holiest. On the αρῥαβων, or earnest, see the notes on Gen 38:17 (note), etc., and on Co2 1:22 (note).
The redemption of the purchased possession - That is, till the time when body and soul are redeemed from all their miseries, and glorified in the kingdom on heaven.
The redemption of the purchased possession - Απολυτρωσις της περιποιησεως is variously understood; and indeed the original is variously translated. Dr. Whitby has observed that the verb πεειποιειν signifies to save alive; and he refers the περιποιησις, here, to the redemption of the body from corruption, and to its final glorification with the soul.
All those who believe in Christ Jesus are considered as his peculiar people and property, and to them eternal glory is promised. The Spirit of promise, which is given them, is a pledge that they shall have a resurrection from the dead, and eternal blessedness; the redemption, or bringing to life of the body, cannot take place till the day of judgment, but the Holy Spirit promises this redemption, and is now in their hearts an earnest or pledge of this complete restoration at the great day, which will then be, in an especial manner, to the praise of his glory, viz. of Christ, who has bought them by his blood.
Albert Barnes: Notes on the Bible - 1834
1:14: Which is the earnest of our inheritance - On the meaning of this, see the notes at Co2 1:22.
Until the redemption - see the notes at Rom 8:23. The meaning here is, we have the Holy Spirit as the pledge that that shall be ours, and the Holy Spirit will be imparted to us until we enter on that inheritance.
Of the purchased possession - Heaven, purchased for us by the death of the Redeemer. The word used here - περιποίησις peripoiē sis - occurs in the following places in the New Testament: Th1 5:9, rendered "to obtain salvation;" Th2 2:14, "to the obtaining of the glory of the Lord;" Heb 10:39, "to the saving of the soul;" Pe1 2:9, "a peculiar people;" literally, a people of "acquirement" to himself; and in the passage before us. It properly means, an acquisition, an obtaining, a laying up. Here it means, the complete deliverance from sin, and the eternal salvation "acquired" for us by Christ. The influence of the Holy Spirit, renewing and sanctifying us, comforting us in trials, and sustaining us in afflictions, is the pledge that the redemption is yet to be wholly ours.
Unto the praise of his glory - see Eph 1:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: the earnest: Rom 8:15-17, Rom 8:23; Co2 1:22, Co2 5:5; Gal 4:6
the redemption: Eph 4:30; Lev 25:24-34; Psa 74:2, Psa 78:54; Jer 32:7, Jer 32:8; Luk 21:28; Act 20:28; Rom 8:23; Pe1 2:9 *marg.
unto: Eph 1:6, Eph 1:12
Geneva 1599
1:14 Which is the earnest of our inheritance until the (t) redemption of the purchased possession, unto the praise of his glory.
(t) Full and perfect.
John Gill
1:14 Which is the earnest of our inheritance,.... The incorruptible and never fading one in heaven, or the heavenly kingdom; this is the Father's gift, his bequest, and belongs only to children; it comes to them through the death of the testator, Christ, and is for ever; and of this the Spirit of God is the pledge and earnest: an earnest, is what confirms an agreement, and assures the right to the thing agreed to, and is a part of it, and lesser than it, and is never returned; so the Spirit of God certifies the right to the heavenly inheritance, as well as gives a meetness for it; he is the firstfruits of eternal glory and happiness, and of the same kind with it; and as he is enjoyed in measure by the saints now, is lesser than the communion which they shall have with him, and with the Father, and the Son, hereafter, for the best things are reserved till last; and being once given into the heart as an earnest, he always continues, he never removes more, or is ever taken away:
until the redemption of the purchased possession, or "of the peculiar people"; see 1Pet 2:9, for this is not to be understood of heaven, which is never said to be purchased, nor can it with any propriety be said to be redeemed; but of saints, of the church of God, who are bought with a price, and are purchased with his blood; and who, as they were redeemed from sin, Satan, and the law, when they were purchased, so will be redeemed again in the resurrection morn, which is called the day of redemption, Eph 4:30, and which will be a redemption of them from the weakness, corruption, and mortality of the body; from their present state of absence and pilgrimage; from the body of sin and death; from all sorrows and afflictions, both inward and outward; from the reproaches and persecutions of men; from a tempting devil, and an unbelieving heart; from all doubts and fears; and from death and the grave; and so the Syriac version very justly renders it, "until the redemption of them that are saved". Now till such time, the Spirit of God abides as an earnest, even until the whole felicity is enjoyed both in soul and body; and this shows the perpetuity of the Spirit's inhabitation, and grace, the final perseverance of the saints, and the security of the inheritance to them.
Unto the praise of his glory; as to the glory of the Father, by whom the saints are chosen and predestinated, Eph 1:6 and to the glory of the Son, by whom they are redeemed, in whom they obtain the inheritance, and in whom they trust, Eph 1:12, so to the glory of the Holy Spirit, by whom they are sealed, and who is their earnest; for he must have his share of glory in the salvation of the elect, as well as the other two persons.
John Wesley
1:14 Who, thus sealing us, is an earnest - Both a pledge and a foretaste of our inheritance. Till the redemption of the purchased possession - Till the church, which he has purchased with his own blood, shall be fully delivered from all sin and sorrow, and advanced to everlasting glory. To the praise of his glory - Of his glorious wisdom, power, and mercy.
Robert Jamieson, A. R. Fausset and David Brown
1:14 earnest--the first instalment paid as a pledge that the rest will follow (Rom 8:23; 2Cor 1:22).
until--rather, "Unto the redemption," &c.; joined thus, "ye were sealed (Eph 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" (Rom 8:23), as well as of the soul, from every infirmity (Eph 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 (Rom 8:21-23; 2Pet 3:13).
of the purchased possession--God's people purchased ("acquired," Greek) as His peculiar (Greek) possession by the blood of Christ (Acts 20:28). We value highly that which we pay a high price for; so God, His Church (Eph 5:25-26; 1Pet 1:18; 1Pet 2:9; "my special treasure," Mal 3:17, Margin).
1:151:15: Վասն այնորիկ եւ ես իբրեւ լուա՛յ զհաւատսն ձեր որ ՚ի Տէր Յիսուս, եւ զսէրն որ ընդ ամենայն սուրբս[4298], [4298] Ոմանք. Վասն այսորիկ եւ ես... զձեր որ ՚ի Տէր մեր Յիսուս։
15 Ուստի ես էլ, երբ լսեցի ձեր հաւատի մասին, որ ունէք ի Տէր Յիսուս, եւ սիրոյ մասին, որ ունէք բոլոր սրբերի հանդէպ,
15 Ուստի ես ալ, երբ լսեցի Տէր Յիսուսին վրայ ունեցած հաւատքնիդ ու բոլոր սուրբերուն վրայ ձեր ունեցած սէրը,
Վասն այնորիկ եւ ես իբրեւ լուայ զհաւատսն ձեր որ ի Տէր Յիսուս, եւ զսէրն որ ընդ ամենայն սուրբս:

1:15: Վասն այնորիկ եւ ես իբրեւ լուա՛յ զհաւատսն ձեր որ ՚ի Տէր Յիսուս, եւ զսէրն որ ընդ ամենայն սուրբս[4298],
[4298] Ոմանք. Վասն այսորիկ եւ ես... զձեր որ ՚ի Տէր մեր Յիսուս։
15 Ուստի ես էլ, երբ լսեցի ձեր հաւատի մասին, որ ունէք ի Տէր Յիսուս, եւ սիրոյ մասին, որ ունէք բոլոր սրբերի հանդէպ,
15 Ուստի ես ալ, երբ լսեցի Տէր Յիսուսին վրայ ունեցած հաւատքնիդ ու բոլոր սուրբերուն վրայ ձեր ունեցած սէրը,
zohrab-1805▾ eastern-1994▾ western am▾
1:1515: Посему и я, услышав о вашей вере во Христа Иисуса и о любви ко всем святым,
1:15  διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθ᾽ ὑμᾶς πίστιν ἐν τῶ κυρίῳ ἰησοῦ καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους,
1:15. Διὰ (Through) τοῦτο (to-the-one-this) κἀγώ, (and-I,"ἀκούσας (having-heard) τὴν (to-the-one) καθ' (down) ὑμᾶς (to-ye) πίστιν (to-a-trust) ἐν (in) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) Ἰησοῦ (unto-an-Iesous) καὶ (and) τὴν (to-the-one) εἰς (into) πάντας ( to-all ) τοὺς (to-the-ones) ἁγίους , ( to-hallow-belonged ,"
1:15. propterea et ego audiens fidem vestram quae est in Domino Iesu et dilectionem in omnes sanctosWherefore, I also, hearing of your faith that is in the Lord Jesus and of your love towards all the saints,
15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and which toward all the saints,
Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints:

15: Посему и я, услышав о вашей вере во Христа Иисуса и о любви ко всем святым,
1:15  διὰ τοῦτο κἀγώ, ἀκούσας τὴν καθ᾽ ὑμᾶς πίστιν ἐν τῶ κυρίῳ ἰησοῦ καὶ τὴν ἀγάπην τὴν εἰς πάντας τοὺς ἁγίους,
1:15. propterea et ego audiens fidem vestram quae est in Domino Iesu et dilectionem in omnes sanctos
Wherefore, I also, hearing of your faith that is in the Lord Jesus and of your love towards all the saints,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-23: Ап. знает, что Ефесяне имеют веру и любовь. Теперь он испрашивает у Господа, чтобы Он еще дал им вникнуть в великое значение христианской надежды. Пусть, с помощью посланных им от Бога премудрости и разумения, они поймут и самое существо этой надежды, и ее основание и, наконец, способ, каким она осуществляется. А чтобы самая эта надежда была в Ефесянах более твердою, Ап. указывает на то, что уже сделано Богом по отношению ко Христу: совершенное в этом отношении так велико, что христиане могут быть уверены в том, что Бог совершит и для них то, сравнительно малое, что составляет предмет их надежды.

15: Посему, т. е. в виду дарования христианам многоразличных благословений (см. ст. 3: и сл. ). - И я - подобно вам, т. е. принимая участие в вашей радости и благодарении за вышеуказанные благодеяния. - Услышав - по всей вероятности, от приходивших к нему из Ефеса христиан. - Ко всем святым - ко всем христианам.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Prayer.A. D. 61.
15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints, 16 Cease not to give thanks for you, making mention of you in my prayers; 17 That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: 18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, 19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, 20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, 21 Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: 22 And hath put all things under his feet, and gave him to be the head over all things to the church, 23 Which is his body, the fulness of him that filleth all in all.

We have come to the last part of this chapter, which consists of Paul's earnest prayer to God in behalf of these Ephesians. We should pray for the persons for whom we give thanks. Our apostle blesses God for what he had done for them, and then he prays that he would do more for them. He gives thanks for spiritual blessings, and prays for further supplies of them; for God will for this be enquired of by the house of Israel, to do it for them. He has laid up these spiritual blessings for us in the hands of his Son, the Lord Jesus; but then he has appointed us to draw them out, and fetch them in, by prayer. We have no part nor lot in the matter, any further than we claim it by faith and prayer. One inducement to pray for them was the good account he had of them, of their faith in the Lord Jesus and love to all the saints, v. 15. Faith in Christ, and love to the saints, will be attended with all other graces. Love to the saints, as such, and because they are such, must include love to God. Those who love saints, as such, love all saints, how weak in grace, how mean in the world, how fretful and peevish soever, some of them may be. Another inducement to pray for them was because they had received the earnest of the inheritance: this we may observe from the words being connected with the preceding ones by the particle wherefore. "Perhaps you will think that, having received the earnest, it should follow, therefore you are happy enough, and need take no further care: you need not pray for yourselves, nor I for you." No, quite the contrary. Wherefore--I cease not to give thanks for you, making mention of you in my prayers, v. 16. While he blesses God for giving them the Spirit, he ceases not to pray that he would give unto them the Spirit (v. 17), that he would give greater measures of the Spirit. Observe, Even the best of Christians need to be prayed for: and, while we hear well of our Christian friends, we should think ourselves obliged to intercede with God for them, that they may abound and increase yet more and more. Now what is it that Paul prays for in behalf of the Ephesians? Not that they might be freed from persecution; nor that they might possess the riches, honours, or pleasures of the world; but the great thing he prays for is the illumination of their understandings, and that their knowledge might increase and abound: he means it of a practical and experimental knowledge. The graces and comforts of the Spirit are communicated to the soul by the enlightening of the understanding. In this way he gains and keeps possession. Satan takes a contrary way: he gets possession by the senses and passions, Christ by the understanding. Observe,

I. Whence this knowledge must come from the God of our Lord Jesus Christ, v. 17. The Lord is a God of knowledge, and there is no sound saving knowledge but what comes from him; and therefore to him we must look for it, who is the God of our Lord Jesus Christ (see v. 3) and the Father of glory. It is a Hebraism. God is infinitely glorious in himself all glory is due to him from his creatures, and he is the author of all that glory with which his saints are or shall be invested. Now he gives knowledge by giving the Spirit of knowledge; for the Spirit of God is the teacher of the saints, the Spirit of wisdom and revelation. We have the revelation of the Spirit in the word: but will that avail us, if we have not the wisdom of the Spirit in the heart? If the same Spirit who indited the sacred scriptures do not take the veil from off our hearts, and enable us to understand and improve them, we shall be never the better.--In the knowledge of him, or for the acknowledgment of him; not only a speculative knowledge of Christ, and of what relates to him, but an acknowledgment of Christ's authority by an obedient conformity to him, which must be by the help of the Spirit of wisdom and revelation. This knowledge is first in the understanding. He prays that the eyes of their understanding may be enlightened, v. 18. Observe, Those who have their eyes opened, and have some understanding in the things of God, have need to be more and more enlightened, and to have their knowledge more clear, and distinct, and experimental. Christians should not think it enough to have warm affections, but they should labour to have clear understandings; they should be ambitious of being knowing Christians, and judicious Christians.

II. What it is that he more particularly desire they should grow in the knowledge of. 1. The hope of his calling, v. 18. Christianity is our calling. God has called us to it, and on that account it is said to be his calling. There is a hope in this calling; for those who deal with God deal upon trust. And it is a desirable thing to know what this hope of our calling is, to have such an acquaintance with the immense privileges of God's people, and the expectations they have from God, and with respect to the heavenly world, as to be quickened thereby to the utmost diligence and patience in the Christian course. We ought to labour after, and pray earnestly for, a clearer insight into, and a fuller acquaintance with, the great objects of a Christian's hopes. 2. The riches of the glory of his inheritance in the saints. Besides the heavenly inheritance prepared for the saints, there is a present inheritance in the saints; for grace is glory begun, and holiness is happiness in the bud. There is a glory in this inheritance, riches of glory, rendering the Christian more excellent and more truly honourable than all about him: and it is desirable to know this experimentally, to be acquainted with the principles, pleasures, and powers, of the spiritual and divine life. It may be understood of the glorious inheritance in or among the saints in heaven, where God does, as it were, lay forth all his riches, to make them happy and glorious, and where all that the saints are in possession of is transcendently glorious, as the knowledge that can be attained of this upon earth is very desirable, and must be exceedingly entertaining and delightful. Let us endeavour then, by reading, contemplation, and prayer, to know as much of heaven as we can, that we may be desiring and longing to be there. 3. The exceeding greatness of God's power towards those who believe, v. 19. The practical belief of the all-sufficiency of God, and of the omnipotence of divine grace, is absolutely necessary to a close and steady walking with him. It is a desirable thing to know experimentally the mighty power of that grace beginning and carrying on the work of faith in our souls. It is a difficult thing to bring a soul to believe in Christ, and to venture its all upon his righteousness, and upon the hope of eternal life. It is nothing less than an almighty power that will work this in us. The apostle speaks here with a mighty fluency and copiousness of expression, and yet, at the same time, as if he wanted words to express the exceeding greatness of God's almighty power, that power which God exerts towards his people, and by which he raised Christ from the dead, v. 20. That indeed was the great proof of the truth of the gospel to the world: but the transcript of that in ourselves (our sanctification, and rising from the death of sin, in conformity to Christ's resurrection) is the great proof to us. Though this cannot prove the truth of the gospel to another who knows nothing of the matter (there the resurrection of Christ is the proof), yet to be able to speak experimentally, as the Samaritans, "We have heard him ourselves, we have felt a mighty change in our hearts," will make us able to say, with the fullest satisfaction, Now we believe, and are sure, that this is the Christ, the Son of God. Many understand the apostle here as speaking of that exceeding greatness of power which God will exert for raising the bodies of believers to eternal life, even the same mighty power which he wrought in Christ when he raised him, &c. And how desirable a thing must it be to become at length acquainted with that power, by being raised out of the grave thereby unto eternal life!

Having said something of Christ and his resurrection, the apostle digresses a little from the subject he is upon to make some further honourable mention of the Lord Jesus and his exaltation. He sits at the Father's right hand in the heavenly places, &c., v. 20, 21. Jesus Christ is advanced above all, and he is set in authority over all, they being made subject to him. All the glory of the upper world, and all the powers of both worlds, are entirely devoted to him. The Father hath put all things under his feet (v. 22), according to the promise, Ps. cx. 1. All creatures whatsoever are in subjection to him; they must either yield him sincere obedience or fall under the weight of his sceptre, and receive their doom from him. God GAVE him to be head over all things. It was a gift to Christ, considered as a Mediator, to be advanced to such dominion and headship, and to have such a mystical body prepared for him: and it was a gift to the church, to be provided with a head endued with so much power and authority. God gave him to be the head over all things. He gave him all power both in heaven and in earth. The Father loves the Son, and hath given ALL things into his hands. But that which completes the comfort of this is that he is the head over all things to the church; he is entrusted with all power, that is, that he may dispose of all the affairs of the providential kingdom in subserviency to the designs of his grace concerning his church. With this therefore we may answer the messengers of the nations, that the Lord hath founded Zion. The same power that supports the world support the church; and we are sure he loves his church, for it is his body (v. 23), his mystical body, and he will care for it. It is the fulness of him that filleth all in all. Jesus Christ filleth all in all; he supplies all defects in all his members, filling them with his Spirit, and even with the fulness of God, ch. iii. 19. And yet the church is said to be his fulness, because Christ as Mediator would not be complete if he had not a church. How could he be a king if he had not a kingdom? This therefore comes in to the honour of Christ, as Mediator, that the church is his fulness.
Adam Clarke: Commentary on the Bible - 1831
1:15: Faith in the Lord Jesus - Cordial reception of the Christian religion, amply proved by their love to all the saints - to all the Christians. Perhaps love here implies, not only the kind affection so called, but also all the fruits of love - benevolence, and kind offices of every description.
Albert Barnes: Notes on the Bible - 1834
1:15: Wherefore, I also, after I heard of your faith in the Lord Jesus - This is one of the passages usually relied on by those who suppose that this Epistle was not written to the Ephesians. The argument is, that he writes to them as if they were strangers to him, and that it is not language such as would be used in addressing a people among whom he had spent three years; see the introduction, section 5. But this inference is not conclusive. Paul had been some years absent from Ephesus when this Epistle was written. In the difficult communication in those times between distant places, it is not to be supposed that he would hear often from them. Perhaps he had heard nothing after the time when he bade farewell to the elders of Ephesus at Miletus Acts 20, until the time here referred to. It would be, therefore, a matter of great interest with him to hear from them; and when in some way intelligence was brought to him at Rome of a very gratifying character about their growth in piety, he says that his anxiety was relieved, and that he did not cease to give thanks for what he had heard, and to commend them to God in prayer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: after: Col 1:3, Col 1:4; Plm 1:5
faith: Gal 5:6; Th1 1:3; Th2 1:3; Ti1 1:5, Ti1 1:14
love: Psa 16:3; Col 1:4; Th1 4:9; Heb 6:10; Pe1 1:22; Jo1 3:17, Jo1 4:21
Geneva 1599
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.
John Gill
1:15 Wherefore I also,.... As well as others:
after I heard of your faith in the Lord Jesus; who is the immediate object of faith, and a very proper and suitable one; having every thing in him that is agreeable to the case and circumstances of those that trust in him. And the grace of faith, which terminates on him, is a seeing him, a beholding the glory of his person, and the fulness of his grace; a going to him, and venturing on him; a laying hold upon him, and embracing of him; a committing all unto him, and a leaning and depending on him, and a living upon him, and a walking on in him.
And love unto all the saints: whether Jew or Gentile, rich or poor, greater or lesser believers, of meaner gifts, or larger abilities; and which love was unfeigned, fervent, active, and laborious; and which is the evidence of regeneration, and without which a profession is in vain. These two graces, faith and love, are inseparable; they always go together, and are to be found in the same persons; and where they are, they cannot be hid, as they were not in these Ephesians; their faith was professed by them, and was made public, and their love showed itself in deeds, as well as in words, to the saints: hence the apostle came to hear of them both, upon the certain relation of others; for these things were come abroad, and were talked of; See Gill on Col 1:3. See Gill on Col 1:4. See Gill on Philem 1:4. See Gill on Philem 1:5.
John Wesley
1:15 Since I heard of your faith and love - That is, of their perseverance and increase therein.
Robert Jamieson, A. R. Fausset and David Brown
1:15 Wherefore--because ye are in Christ and sealed by His Spirit (Eph 1:13-14).
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 Eph 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" (Philem 1:1), he uses the same words (Philem 1:4-5).
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 (Eph 6:24). "Faith and love he often joins together. A wondrous pair" [CHRYSOSTOM]. Hope is added, Eph 1:18.
1:161:16: ո՛չ դադարեմ ՚ի գոհանալոյ վասն ձեր՝ յիշել զձեզ յաղօթս[4299]. [4299] Ոմանք. Զձեզ յաղօթս իմ։
16 չեմ դադարում գոհութիւն յայտնել ձեզ համար՝ յիշելով ձեզ իմ աղօթքներում,
16 Չդադրեցայ ձեզի համար գոհութիւն մատուցանելէ՝ ձեզ իմ աղօթքներուս մէջ յիշելով.
ոչ դադարեմ ի գոհանալոյ վասն ձեր` յիշել զձեզ յաղօթս:

1:16: ո՛չ դադարեմ ՚ի գոհանալոյ վասն ձեր՝ յիշել զձեզ յաղօթս[4299].
[4299] Ոմանք. Զձեզ յաղօթս իմ։
16 չեմ դադարում գոհութիւն յայտնել ձեզ համար՝ յիշելով ձեզ իմ աղօթքներում,
16 Չդադրեցայ ձեզի համար գոհութիւն մատուցանելէ՝ ձեզ իմ աղօթքներուս մէջ յիշելով.
zohrab-1805▾ eastern-1994▾ western am▾
1:1616: непрестанно благодарю за вас [Бога], вспоминая о вас в молитвах моих,
1:16  οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν μνείαν ποιούμενος ἐπὶ τῶν προσευχῶν μου,
1:16. οὐ (not) παύομαι ( I-cease ) εὐχαριστῶν (goodly-granting-unto) ὑπὲρ (over) ὑμῶν (of-ye,"μνείαν (to-a-memorying-of) ποιούμενος ( doing-unto ) ἐπὶ (upon) τῶν (of-the-ones) προσευχῶν (of-goodly-holdings-toward) μου, (of-me,"
1:16. non cesso gratias agens pro vobis memoriam vestri faciens in orationibus meisCease not to give thanks for you, making commemoration of you in my prayers,
16. cease not to give thanks for you, making mention in my prayers;
Cease not to give thanks for you, making mention of you in my prayers:

16: непрестанно благодарю за вас [Бога], вспоминая о вас в молитвах моих,
1:16  οὐ παύομαι εὐχαριστῶν ὑπὲρ ὑμῶν μνείαν ποιούμενος ἐπὶ τῶν προσευχῶν μου,
1:16. non cesso gratias agens pro vobis memoriam vestri faciens in orationibus meis
Cease not to give thanks for you, making commemoration of you in my prayers,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17: Ап. благодарит постоянно Бога за то, что Ефесяне сделались участниками божественных благословений. Он вспоминает о них и в молитвах, т. е. молится за них, чтобы Бог дал им Духа премудрости и откровения. - Бог Господа, т. е. Бог Христа по Его человеческой природе. - Отец славы - Которому принадлежит слава или величие, как никому еще, от Которого исходит это величие (ср. 1Кор.II:8). - Духа премудрости и откровения. Дух Св. уже принадлежит христианам (ст. 13) и молиться о Его даровании нет нужды. Поэтому выражение: "чтобы дал"... лучше перевести так: "чтобы Бог сделал пребывающий уже в вас Дух Духом, производящим в вас премудрость и откровение". Премудрость - см. ст. 8. - Откровения - конечно, не откровения о чем-либо новом в религиозном отношении, а о снятии с нашего разумения всяких, мешающих нам ясно понимать величие христианства, покрывал (ср. 1Кор.II:10). - К познанию Его - точнее: в познании Его (en epignwsei autoϋ). Слова эти лучше отнести к следующему стиху.
Adam Clarke: Commentary on the Bible - 1831
1:16: Cease not to give thanks - The apostle intimates, so fully satisfied was he of the genuineness of their conversion, and of their steadiness since their conversion, that it was to him a continual cause of thanksgiving to God, who had brought them into that state of salvation; and of prayer, that they might be preserved blameless to the end.
Making mention of you - While praying for the prosperity of the Christian cause generally, he was led, from his particular affection for them, to mention them by name before God.
Albert Barnes: Notes on the Bible - 1834
1:16: Cease not to give thanks for you - In the prosperity of the church at Ephesus he could not but feel the deepest interest, and their welfare he never forgot.
Making mention of you in my prayers - Paul was far distant from them, and expected to see them no more. But he had faith in prayer, and he sought that they might advance in knowledge and in grace. What was the particular subject of his prayers, he mentions in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: Cease: Rom 1:8, Rom 1:9; Sa1 7:8, Sa1 12:23; Phi 1:3, Phi 1:4; Col 1:3; Th1 5:17; Th2 1:3
making: Gen 40:14; Isa 62:6; Th1 1:2
John Gill
1:16 Cease not to give thanks for you,.... On account of their faith and love; which were gifts of grace bestowed upon them, and not the produce of their own free will and power; and therefore thanks are given to God for them:
making mention of you in my prayers; which shows the apostle to be a praying person, and that he was constant at the throne of grace, where he prayed for others as well as for himself; and it points out the time and way, when, and in which he gave thanks to God for them; and is mentioned, not only to testify his great affection for them, but also to excite them, by his example, to the practice of those duties themselves.
John Wesley
1:16 I cease not - In all my solemn addresses to God. To give thanks for you, making mention of you in my prayers - So he did of all the churches, Col 1:9.
Robert Jamieson, A. R. Fausset and David Brown
1:16 (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").
1:171:17: զի Աստուած Տեառն մերոյ Յիսուսի Քրիստոսի, Հայրն փառաց՝ տացէ՛ ձեզ զհոգին իմաստութեան եւ յայտնութեան՝ գիտութեամբն իւրով[4300]. [4300] Ոմանք. Եւ յայտնութեամբ գիտութեան։
17 որպէսզի մեր Տէր Յիսուս Քրիստոսի Աստուածը՝ Հայրը փառքի, ձեզ տայ իմաստութեան եւ յայտնութեան հոգի իրեն ճանաչելու համար:
17 Որպէս զի մեր Տէր Յիսուս Քրիստոսին Աստուածը՝ փառաց Հայրը՝ տայ ձեզի իմաստութեան ու յայտնութեան հոգին իր գիտութիւնովը։
զի Աստուած Տեառն մերոյ Յիսուսի Քրիստոսի, Հայրն փառաց, տացէ ձեզ զհոգին իմաստութեան եւ յայտնութեան գիտութեամբն իւրով:

1:17: զի Աստուած Տեառն մերոյ Յիսուսի Քրիստոսի, Հայրն փառաց՝ տացէ՛ ձեզ զհոգին իմաստութեան եւ յայտնութեան՝ գիտութեամբն իւրով[4300].
[4300] Ոմանք. Եւ յայտնութեամբ գիտութեան։
17 որպէսզի մեր Տէր Յիսուս Քրիստոսի Աստուածը՝ Հայրը փառքի, ձեզ տայ իմաստութեան եւ յայտնութեան հոգի իրեն ճանաչելու համար:
17 Որպէս զի մեր Տէր Յիսուս Քրիստոսին Աստուածը՝ փառաց Հայրը՝ տայ ձեզի իմաստութեան ու յայտնութեան հոգին իր գիտութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
1:1717: чтобы Бог Господа нашего Иисуса Христа, Отец славы, дал вам Духа премудрости и откровения к познанию Его,
1:17  ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, ὁ πατὴρ τῆς δόξης, δώῃ ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ,
1:17. ἵνα (so) ὁ (the-one) θεὸς (a-Deity) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ, (of-Anointed,"ὁ (the-one) πατὴρ (a-Father) τῆς (of-the-one) δόξης, (of-a-recognition,"δῴη (it-may-have-had-given) ὑμῖν (unto-ye) πνεῦμα (to-a-currenting-to) σοφίας (of-a-wisdoming-unto) καὶ (and) ἀποκαλύψεως (of-a-shrouding-off) ἐν (in) ἐπιγνώσει (unto-an-acquainting-upon) αὐτοῦ, (of-it,"
1:17. ut Deus Domini nostri Iesu Christi Pater gloriae det vobis spiritum sapientiae et revelationis in agnitione eiusThat the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and of revelation, in the knowledge of him:
17. that the God of our Lord Jesus Christ, the Father of glory, may give unto you a spirit of wisdom and revelation in the knowledge of him;
That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him:

17: чтобы Бог Господа нашего Иисуса Христа, Отец славы, дал вам Духа премудрости и откровения к познанию Его,
1:17  ἵνα ὁ θεὸς τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, ὁ πατὴρ τῆς δόξης, δώῃ ὑμῖν πνεῦμα σοφίας καὶ ἀποκαλύψεως ἐν ἐπιγνώσει αὐτοῦ,
1:17. ut Deus Domini nostri Iesu Christi Pater gloriae det vobis spiritum sapientiae et revelationis in agnitione eius
That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and of revelation, in the knowledge of him:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:17: That the God of our Lord Jesus - Jesus Christ, as man and mediator, has the Father for his God and Father: and it is in reference to this that he himself says: I ascend unto my Father and your Father, and to my God and your God; Joh 20:17.
The Father of glory - The author and giver of that glory which you expect at the end of your Christian race. This may be a Hebraism for glorious Father, but the former appears to be the best sense.
The Spirit of wisdom and revelation - I pray that God may give you his Holy Spirit, by whom his will is revealed to men, that he may teach and make you wise unto salvation, that you may continue to acknowledge him, Christ Jesus, as your only Lord and Savior.
Albert Barnes: Notes on the Bible - 1834
1:17: That the God of our Lord Jesus Christ - The God who has sent the Lord Jesus into the world, and appointed him as the Mediator between himself and man. The particular reason why Paul here speaks of him as "the God of the Lord Jesus" is, that he prays that they might be further acquainted with the Redeemer, and be enlightened in regard to the great work which he came to do.
The Father of glory - The glorious Father, that is, the Father who is worthy to be praised and honored.
May give unto you the Spirit of wisdom - May make you wise to understand the great doctrines of the religion of the Redeemer.
And Revelation - That is, Rev_ealing to you more and more of the character of the Redeemer, and of the nature and results of his work. It is probable here that by the word "Spirit" the apostle refers to the Holy Spirit as the Author of all wisdom, and the Rev_ealer of all truth. His prayer is, that God would grant to them the Holy Spirit to make them wise, and to Rev_eal his will to them.
In the knowledge of him - Margin, "for the acknowledgment." That is, in order that you may more fully acknowledge him, or know him more intimately and thoroughly. They had already made high attainments Eph 1:15, but Paul felt that they might make still higher; and the idea here is, that however far Christians may have advanced in knowledge and in love, there is an unfathomed depth of knowledge which they may still explore, and which they should be exhorted still to attempt to fathom. How far was Paul from supposing that the Ephesians had attained to perfection!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: the God: Eph 1:3; Joh 20:17
the Father: Ch1 29:11; Psa 24:7, Psa 24:10, Psa 29:3; Jer 2:11; Mat 6:13; Luk 2:14; Act 7:2; Co1 2:8; Jam 2:1; Rev 7:12
the spirit: Gen 41:38, Gen 41:39; Isa 11:2; Dan 5:11; Luk 12:12, Luk 21:15; Joh 14:17, Joh 14:26; Act 6:10; Co1 12:8, Co1 14:6; Col 1:9, Col 2:3; Jam 3:17, Jam 3:18
Revelation: Eph 3:5; Dan 2:28-30, Dan 10:1; Mat 11:25, Mat 16:17; Co1 2:10; Co2 12:1
in the knowledge: or, for the acknowledgment, Eph 3:18, Eph 3:19; Pro 2:5; Jer 9:24, Jer 24:7, Jer 31:34; Mat 11:27; Joh 8:54, Joh 8:55, Joh 16:3; Joh 17:3, Joh 17:25, Joh 17:26; Rom 1:28; Col 1:10, Col 2:2; Ti2 2:25; Tit 1:1; Pe2 1:3; Pe2 3:18; Jo1 2:3, Jo1 2:4
Geneva 1599
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.
John Gill
1:17 That the God of our Lord Jesus Christ,.... In what sense God the Father is the God of Christ; see Gill on Eph 1:3.
The Father of glory; or the glorious Father; who is glorious in himself, in the perfections of his nature, and in the works of his hands; and as a father, he is a glorious father to Christ, and is a father to him, as he is to none else; and has been honoured and glorified by Christ, and from whom Christ as man has received much honour and glory: and he is a glorious father to the saints, to whom he has shown inexpressible love, by adopting them into his family; and pities them, as a father does his children; takes care of them, and protects them, and makes a glorious provision for them; not only of good things now, but of an eternal inheritance hereafter: and he may be so called, because he is the author and giver of eternal glory and happiness; and because all glory is due unto him: the Arabic version reads, "God, our Lord Jesus Christ, the Father of glory", making all these epithets to belong to Christ:
may give unto you the spirit of wisdom and revelation, in the knowledge of him; this was one part of the apostle's prayers for the saints at Ephesus, that they might increase in divine knowledge; either in the knowledge of God, as the God of Christ, and the Father of glory, and as their God and Father in Christ; or of God, as considered in Christ the Mediator; or else of Christ himself: and designs not a notional and speculative knowledge of Christ, but what is practical and experimental; and which is joined with love of him, faith in him, and obedience to him; and which is not only approbative, but fiducial and appropriating; and though it is but imperfect, yet is progressive; and for the progression of it, the apostle prays; for it is certain, that these saints had a knowledge of Christ, but this was not perfect; and a larger measure of it was desirable: and in order to this, he prays for the Spirit, as a "spirit of wisdom"; who implants spiritual wisdom in the hearts of men, and instructs them in the Gospel, the hidden wisdom of God, leads them into all truths, and opens to them the treasures of wisdom and knowledge, which are hid in Christ, the wisdom of God; and as a spirit of "revelation"; who reveals Christ and the things of Christ, at first conversion; and afterwards reveals him and his righteousness, and other benefits of his more largely, even from faith to faith; and gives a clearer view of interest in them: hence it appears, that the Spirit is the gift of God; and that all spiritual light and knowledge, and the increase of it, are owing to him.
John Wesley
1:17 That the Father of that infinite glory which shines in the face of Christ, from whom also we receive the glorious inheritance, Eph 1:18, may give you the Spirit of wisdom and revelation - The same who is the Spirit of promise is also, in the progress of the faithful, the Spirit of wisdom and revelation; making them wise unto salvation, and revealing to them the deep things of God. He is here speaking of that wisdom and revelation which are common to all real Christians.
Robert Jamieson, A. R. Fausset and David Brown
1:17 A fit prayer for all Christians.
the God of our Lord Jesus--appropriate title here; as in Eph 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 Acts 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" (Eph 1:18) shall be ours (Jn 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 (Jn 16:14-15; 1Cor 2:10).
in the knowledge--rather, as Greek (see on 1Cor 13:12), "in the full knowledge of Him," namely, God.
1:181:18: լուսաւո՛ր առնել զաչս սրտից, առ ՚ի գիտելոյ մեզ՝ զի՞նչ է յոյս կոչման նորա, եւ զի՞նչ է մեծութիւն փառաց ժառանգութեանն նորա ՚ի սուրբս[4301]. [4301] Ոմանք. Առ ՚ի գիտել մեզ... եւ զինչ մեծութիւն փառաց ժառանգութեան նորա որ ՚ի սուրբս։
18 Նա լուսաւոր պիտի դարձնի ձեր սրտի աչքերը, որպէսզի մենք հասկանանք, թէ ի՛նչ է նրա կոչման յոյսը, ի՛նչ է նրա ժառանգութեան փառքի մեծութիւնը սրբերի մէջ
18 Որպէս զի սրտերնուդ աչքերը լուսաւորուելով՝ գիտնաք թէ ի՞նչ է անոր ձեզ կանչելուն յոյսը ու ի՞նչ է անոր ժառանգութեանը փառքին ճոխութիւնը սուրբերուն մէջ
լուսաւոր առնել զաչս [6]սրտից` առ ի գիտելոյ [7]մեզ զի՛նչ է յոյս կոչման նորա, եւ զի՛նչ է մեծութիւն փառաց ժառանգութեան նորա ի սուրբս:

1:18: լուսաւո՛ր առնել զաչս սրտից, առ ՚ի գիտելոյ մեզ՝ զի՞նչ է յոյս կոչման նորա, եւ զի՞նչ է մեծութիւն փառաց ժառանգութեանն նորա ՚ի սուրբս[4301].
[4301] Ոմանք. Առ ՚ի գիտել մեզ... եւ զինչ մեծութիւն փառաց ժառանգութեան նորա որ ՚ի սուրբս։
18 Նա լուսաւոր պիտի դարձնի ձեր սրտի աչքերը, որպէսզի մենք հասկանանք, թէ ի՛նչ է նրա կոչման յոյսը, ի՛նչ է նրա ժառանգութեան փառքի մեծութիւնը սրբերի մէջ
18 Որպէս զի սրտերնուդ աչքերը լուսաւորուելով՝ գիտնաք թէ ի՞նչ է անոր ձեզ կանչելուն յոյսը ու ի՞նչ է անոր ժառանգութեանը փառքին ճոխութիւնը սուրբերուն մէջ
zohrab-1805▾ eastern-1994▾ western am▾
1:1818: и просветил очи сердца вашего, дабы вы познали, в чем состоит надежда призвания Его, и какое богатство славного наследия Его для святых,
1:18  πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας [ὑμῶν] εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις,
1:18. πεφωτισμένους ( to-having-had-come-to-be-lighted-to ) τοὺς (to-the-ones) ὀφθαλμοὺς (to-eyes) τῆς (of-the-one) καρδίας (of-a-heart) [ὑμῶν] "[of-ye]"εἰς (into) τὸ (to-the-one) εἰδέναι (to-have-had-come-to-see) ὑμᾶς (to-ye) τίς (what-one) ἐστιν (it-be) ἡ (the-one) ἐλπὶς (an-expectation) τῆς (of-the-one) κλήσεως (of-a-calling) αὐτοῦ, (of-it,"τίς (what-one) ὁ (the-one) πλοῦτος (wealthed) τῆς (of-the-one) δόξης (of-a-recognition) τῆς (of-the-one) κληρονομίας ( of-a-lot-parceeling-unto ) αὐτοῦ (of-it) ἐν ( in ) τοῖς ( unto-the-ones ) ἁγίοις , ( unto-hallow-belonged ,"
1:18. inluminatos oculos cordis vestri ut sciatis quae sit spes vocationis eius quae divitiae gloriae hereditatis eius in sanctisThe eyes of your heart enlightened that you may know what the hope is of his calling and what are the riches of the glory of his inheritance in the saints.
18. having the eyes of your heart enlightened, that ye may know what is the hope of his calling, what the riches of the glory of his inheritance in the saints,
The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints:

18: и просветил очи сердца вашего, дабы вы познали, в чем состоит надежда призвания Его, и какое богатство славного наследия Его для святых,
1:18  πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας [ὑμῶν] εἰς τὸ εἰδέναι ὑμᾶς τίς ἐστιν ἡ ἐλπὶς τῆς κλήσεως αὐτοῦ, τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ ἐν τοῖς ἁγίοις,
1:18. inluminatos oculos cordis vestri ut sciatis quae sit spes vocationis eius quae divitiae gloriae hereditatis eius in sanctis
The eyes of your heart enlightened that you may know what the hope is of his calling and what are the riches of the glory of his inheritance in the saints.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: И просветил... В области ведения о Боге (в познании Его - ст. 17-й) пусть Ефесяне обладают просвещенными очами сердца, т. е. пусть они совершенно светлыми глазами души (сердце - центральное седалище и центральный орган личной жизни Рим X:10) познают Бога. - Дабы вы познали... Прежде всего это просвещение душевных очей в области познания Бога нужно для того, чтобы Ефесяне познали, в чем состоит надежда призвания Его, т. е. в чем заключается предмет христианской надежды, которая основывается на божественном призвании (ср. Рим VIII:24). - И каково богатство... Здесь определяется, в чем именно состоит предмет христианской надежды: это - наследие Божие, чрезвычайно величественное, которым пользуются и будут пользоваться святые Божии (для святых - точнее: "среди святых". Святые - здесь в собственном смысле, а не вообще христиане).
Adam Clarke: Commentary on the Bible - 1831
1:18: The eyes of your understanding being enlightened - The understanding is that power or faculty in the soul by which knowledge or information is received, and the recipient power is here termed the Eyes of the understanding; and we learn from this that ὁπερ ὁ οφθαλμος εν τῳ σωματι, τουτο ὁ νους εν τῃ ψυχη, as Philo expresses it: What the eye is to the body, the understanding is to the soul; and that as the eye is not light in itself, and can discern nothing but by the means of light shining, not only on the objects to be viewed, but into the eye itself; so the understanding of man can discern no sacred thing of or by itself, but sees by the influence of the Spirit of wisdom and revelation; for without the influence of God's Holy Spirit no man ever became wise unto salvation, no more than a man ever discerned an object, (no matter how perfect soever his eye might have been), without the instrumentality of light.
Instead of της διανοιας, of your understanding, της καρδιας, of your heart, is the reading of ABDEFG, and several others; also both the Syriac, all the Arabic, the Coptic, the Ethiopic, Armenian, Sahidic, Slavonian, Vulgate, and Itala, besides several of the fathers. The eyes of your Heart is undoubtedly the true reading.
The hope of his calling - That you may clearly discern the glorious and important objects of your hope, to the enjoyment of which God has called or invited you.
The riches of the glory of his inheritance - That you may understand what is the glorious abundance of the spiritual things to which you are entitled, in consequence of being made children of God; for if children, then heirs, heirs of that glorious inheritance which God has provided for the saints - for all genuine Christians, whether formerly Jews or Gentiles. On the chief subject of this verse, see the notes on Gal 4:6, Gal 4:7 (note).
Albert Barnes: Notes on the Bible - 1834
1:18: The eyes of your understanding being enlightened - The construction here in the Greek is, probably, "that he may give you (δώη dō ē, Eph 1:17) the Spirit of wisdom, etc. - eyes of the understanding enlightened," etc. Or the phrase, "the eyes of your understanding being enlightened," may be in the accusative absolute, which Koppe and Bloomfield prefer. The phrase, "the eyes of the understanding," is a figure that is common in all languages. Thus, Philo says, "What the eye is to the body, that is the mind to the soul;" compare Mat 6:22. The eye is the instrument by which we see; and in like manner the understanding is that by which we perceive truth. The idea here is, that Paul not only wished their "hearts" to be right, but he wished their "understanding" to be right also. Religion has much to do in enlightening the mind. Indeed, its effect there is not less striking and decisive than it is on the heart. The understanding has been blinded by sin. The views which people entertain of themselves and of God are narrow and wrong. The understanding is enfeebled and perverted by the practice of sin. It is limited in its operations by the necessity of the case, and by the impossibility of fully comprehending the great truths which pertain to the divine administration. One of the first effects of true religion is on the understanding. It enlarges its views of truth; gives it more exalted conceptions of God; corrects its errors; raises it up toward the great Fountain of love. And nowhere is the effect of the true religion more apparent than in shedding light on the intellect of the world, and restoring the weak and perverted mind to a just view of the proportion of things, and to the true knowledge of God.
That ye may know what is the hope of his calling - What is the full import of that hope to which he has called and invited you by his Spirit and his promises. The meaning here is, that it would be an inestimable privilege to be made fully acquainted with the benefits of the Christian hope, and to be permitted to understand fully what Christians have a right to expect in the world of glory. This is the first thing which the apostle desires they should fully understand,
And what the riches of the glory of his inheritance - This is the second thing which Paul wishes them to understand. There is a force in this language which can be found perhaps nowhere else than in the writings of Paul. His mind is full, and language is burdened and borne down under the weight of his thoughts; see the notes at Co2 4:17. On the word "riches" used here, see the notes at Eph 1:7. The phrase "riches of glory" means "glorious wealth;" or, as we would say, "how rich and glorious!" The meaning is, that there is an abundance - an infinitude of wealth. It is not such a possession as man may be heir to in this world, which is always limited from the necessity of the case, and which cannot be enjoyed long; it is infinite and inexhaustible; compare notes, Rom 2:4. The "inheritance" hero referred to is eternal life. notes, Rom 8:17.
In the saints - Among the saints. note, Co1 1:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: eyes: Eph 5:8; Psa 119:18; Isa 6:10, Isa 29:10, Isa 29:18, Isa 32:3, Isa 42:7; Mat 13:15; Luk 24:45; Act 16:14, Act 26:18; Co2 4:4, Co2 4:6; Heb 10:32
is: Eph 2:12, Eph 4:4; Rom 5:4, Rom 5:5, Rom 8:24, Rom 8:25; Gal 5:5; Col 1:5, Col 1:23; Th1 5:8; Th2 2:16; Tit 2:13, Tit 3:7; Pe1 1:3; Jo1 3:1-3
his calling: Eph 4:1; Rom 8:28-30; Phi 3:14; Col 3:15; Th1 2:12; Th2 1:11; Ti1 6:12; Pe1 3:9, Pe1 5:10
the riches: Eph 1:7, Eph 1:11, Eph 3:8, Eph 3:16
Geneva 1599
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.
John Gill
1:18 The eyes of your understanding being enlightened,.... By the Spirit of God already, to see the exceeding sinfulness of sin; the insufficiency of their own righteousness; the beauty, glory, fulness, and suitableness of Christ, as a Saviour; the excellency, truth, and usefulness of the doctrines of the Gospel; in which their understandings were before dark, but now had light into them: wherefore these words are not to be considered as part of the apostle's petitions, but rather as what was taken for granted by him; and are to be put into a parenthesis, and the following words to be joined in connection with the preceding verse; unless it should be thought, that the apostle prays for greater illuminations, and for more spiritual light, and that the eyes of their understandings might be more and more enlightened; the phrase, , , "the eye of the understanding", is Rabbinical, and often to be met with in Jewish writings (f); the Alexandrian copy, and several others, the Complutensian edition, the Vulgate Latin, and all the Oriental versions, read, "the eyes of your heart"; and to, , "the eyes of the hearts, or minds", is a phrase used by the Jewish writers (g):
that ye may know what is the hope of his calling; by which is meant, the effectual calling of the saints; which is not a call to an office, or a call merely by the external ministry of the word; but which is internal, special, powerful, high, and heavenly: and this is the calling of God, of which he is the author; who calls with an holy calling, unto eternal glory by Christ Jesus; and which is without repentance: and the hope of this calling, is either eternal happiness, which is the thing hoped for; or Christ, who is the ground and foundation of it; or the grace of hope, which is exercised on both; or all three: for hope of eternal glory, as it is founded on Christ, may be said to be the hope of the calling of God, because it is wrought in the soul at the time of the effectual calling, and what saints are then called to the exercise of; and calling grace, is an encouragement to hope for eternal life; since whom God calls, he justifies and glorifies: and now the apostle prays, that these saints who were called by the grace of God, might know more of Christ, the foundation of their hope; and what that is they are hoping for, and more and more what it is to hope for the same, upon the view of Christ's person, blood, and righteousness:
and what the riches of the glory of his inheritance in the saints; the saints themselves are the Lord's portion, and the lot of his inheritance, in whom he is, and will be abundantly glorified; but here it rather seems to design the heavenly inheritance before spoken of, of which the Spirit is the earnest; and this is the Lord's, it is of his preparing, and it is his gift, and a very rich and glorious inheritance it is: hence it is not only signified by mansions, and everlasting habitations, by an house, and by a city, but by a kingdom; the riches of grace are preparatory to it, and the riches of glory are comprised in it; and this is in, or among the saints, who only have a right unto it, and a meetness for it; and what this inheritance is, with the riches and glory of it, will not be fully known in this life; and indeed but little of it is known; so that such a petition as this is always proper and pertinent.
(f) Zohar in Deut. fol. 119. 3. Jetzirah, p. 22. 78. Ed. Rittangel. R. Levi ben Gersom in Gen. fol. 14. 3. & Philo de opificio Dei, p. 15. (g) Bechinat Olam, p. 260.
John Wesley
1:18 The eyes of your understanding - It is with these alone that we discern the things of God. Being first opened, and then enlightened - - By his Spirit. That ye may know what is the hope of his calling - That ye may experimentally and delightfully know what are the blessings which God has called you to hope for by his word and his Spirit. And what is the riches of the glory of his inheritance in the saints - What an immense treasure of blessedness he hath provided as an inheritance for holy souls.
Robert Jamieson, A. R. Fausset and David Brown
1:18 understanding--The oldest manuscripts, versions, and Fathers, read "heart." Compare the contrary state of unbelieving, the heart being in fault (Eph 4:18; Mt 13:15). Translate, "Having the eyes of your heart enlightened" (Eph 5:14; Mt 4:16). The first effect of the Spirit moving in the new creation, as in the original physical creation (Gen 1:3; 2Cor 4:6). So THEOPHILUS to AUTOLYCUS (1.3), "the ears of the heart." Where spiritual light is, there is life (Jn 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 6:22-23). The eye is the symbol of intelligence (Ezek 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 Eph 1:11; Deut 32:9).
1:191:19: եւ զի՞նչ է առաւելութիւն մեծութեան զօրութեան նորա ՚ի մեզ հաւատացեալս, ըստ յաջողութեան կարողութեան զօրութեանն իւրոյ[4302], [4302] Ոմանք. Զօրութեանն նորա։
19 եւ ի՛նչ է նրա զօրութեան գերազանց մեծութիւնը:
19 Եւ ի՞նչ է իր զօրութեան գերազանց մեծութիւնը հաւատացեալներուս մէջ՝ իր կարող զօրութեանը գործադրութիւնովը,
եւ զի՛նչ է առաւելութիւն մեծութեան զօրութեան նորա ի մեզ հաւատացեալս` ըստ յաջողութեան կարողութեան զօրութեանն իւրոյ:

1:19: եւ զի՞նչ է առաւելութիւն մեծութեան զօրութեան նորա ՚ի մեզ հաւատացեալս, ըստ յաջողութեան կարողութեան զօրութեանն իւրոյ[4302],
[4302] Ոմանք. Զօրութեանն նորա։
19 եւ ի՛նչ է նրա զօրութեան գերազանց մեծութիւնը:
19 Եւ ի՞նչ է իր զօրութեան գերազանց մեծութիւնը հաւատացեալներուս մէջ՝ իր կարող զօրութեանը գործադրութիւնովը,
zohrab-1805▾ eastern-1994▾ western am▾
1:1919: и как безмерно величие могущества Его в нас, верующих по действию державной силы Его,
1:19  καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ
1:19. καὶ (and) τί (what-one) τὸ (the-one) ὑπερβάλλον (casting-over,"μέγεθος (an-en-greatness) τῆς (of-the-one) δυνάμεως (of-an-ability) αὐτοῦ (of-it,"εἰς (into) ἡμᾶς (to-us) τοὺς (to-the-ones) πιστεύοντας ( to-trusting-of ) κατὰ (down) τὴν (to-the-one) ἐνέργειαν (to-a-working-in-of) τοῦ (of-the-one) κράτους (of-a-securement) τῆς (of-the-one) ἰσχύος (of-a-force-holding) αὐτοῦ (of-it,"
1:19. et quae sit supereminens magnitudo virtutis eius in nos qui credidimus secundum operationem potentiae virtutis eiusAnd what is the exceeding greatness of his power towards us, who believe according to the operation of the might of his power,
19. and what the exceeding greatness of his power to us-ward who believe, according to that working of the strength of his might
And what [is] the exceeding greatness of his power to us- ward who believe, according to the working of his mighty power:

19: и как безмерно величие могущества Его в нас, верующих по действию державной силы Его,
1:19  καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ
1:19. et quae sit supereminens magnitudo virtutis eius in nos qui credidimus secundum operationem potentiae virtutis eius
And what is the exceeding greatness of his power towards us, who believe according to the operation of the might of his power,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19: Наконец, просвещенные очи сердца нужны христианам для того, чтобы понять, как велико могущество Божие, проявляющееся уже в настоящее время на нас, верующих. - По действию державной силы Его. Слова эти естественнее относить к выражению 20-го стиха и таким образом здесь видеть ту мысль, что великое могущество Божие проявляется в отношении к верующим сообразно тому действию державной силы Божией, которою Бог действовал в отношении ко Христу (см. след. стих).
Adam Clarke: Commentary on the Bible - 1831
1:19: The exceeding greatness of his power - As the apostle is here speaking of the glorious state of believers after death, the exceeding greatness of his power, or that power which surpasses all difficulties, being itself omnipotent, is to be understood of that might which is to be exerted in raising the body at the last day; as it will require the same power or energy which he wrought in Christ, when he raised his body from the grave, to raise up the bodies of all mankind; the resurrection of the human nature of Christ being a proof of the resurrection of mankind in general.
According to the working of his mighty power - Κατα την ενεργειαν του κρατους της ισχυος αυτου· According to the energy of the power of his might. We may understand these words thus: Might, ισχυς, is the state or simple efficiency of this attribute in God; Power, κρατος, is this might or efficiency in action; Energy, ενεργεια, is the quantum of force, momentum, or velocity, with which the power is applied. Though they appear to be synonymous terms they may be thus understood: passive power is widely different from power in action; and power in action will be in its results according to the energy or momentum with which it is applied. The resurrection of the dead is a stupendous work of God; it requires his might in sovereign action; and when we consider that all mankind are to be raised and changed in a moment, in the twinkling of an eye, then the momentum, or velocity, with which the power is to be applied must be inconceivably great. All motion is in proportion to the quantity of matter in the mover, and the velocity with which it is applied. The effect here is in proportion to the cause and the energy he puts forth in order to produce it. But such is the nature of God's power in action, that it is perfectly inconceivable to us; and even these astonishingly strong words of the apostle are to be understood as used in condescension to human weakness.
Albert Barnes: Notes on the Bible - 1834
1:19: And what is the exceeding greatness of his power - On the language used here, compare the notes at Co2 4:17. There is much emphasis and energy of expression here, as if the apostle were laboring under the greatness of his theme, and wanted words to express the magnitude of his conception. This is the "third" thing which he was particularly desirous they should know - that they should be fully acquainted with the "power" of God in the salvation of people. He refers not merely to the power which he had evinced in their salvation, but also to what the gospel was "able" to accomplish, and which they might yet experience. The "power" referred to here as exercised toward believers does not refer to one thing merely. It is the whole series of the acts of power toward Christians which results from the work of the Redeemer. There was power exerted in their conversion. There would be power exerted in keeping them. There would be power in raising them up from the dead, and exalting them with Christ to heaven. The religion which they professed was a religion of "power." In all the forms and stages of it the power of God was manifested toward them, and would be until they reached their final inheritance.
To us-ward - Toward us, or in relation to us.
Who believe - Who are Christians.
According to the working of his mighty power - Margin, The might of his power. This should be taken with the clause in the following verse, "which he wrought in Christ;" and the meaning is, that the power which God has exerted in us is in accordance with the power which was shown in raising up the Lord Jesus. It was the proper result of that, and was power of a similar kind. The same power is requisite to convert a sinner which is demanded in raising the dead. Neither will be accomplished but by omnipotence (see the notes, Eph 2:5); and the apostle wished that they should be fully apprised of this fact, and of the vast "power" which God had put forth in raising them up from the death of sin. To illustrate this sentiment is one of his designs in the following verses; and, hence, he goes on to show that people before their conversion were "dead in trespasses and sins;" that they had no spiritual life; that they were the "children of wrath;" that they were raised up from their death in sin by the same power which raised the Lord Jesus from the grave, and that they were wholly saved by grace; Eph 2:1-10. In order to set this idea of the "power" which God had put forth in their regeneration in the strongest light, he goes into a magnificent description of the resurrection and exaltation of the Lord Jesus, and shows how that was connected with the renewing of Christians. God had set him over all things. He had put all things under his feet, and had made principalities and dominions everywhere subject to him. In this whole passage Eph 1:19-23; Eph 2:1-10, the main thing to be illustrated is the power which God has shown in renewing and saving his people; and the leading sentiment is, that the same power is evinced in that which was required to raise up the Lord Jesus from the dead, and to exalt him over the universe.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: exceeding: Eph 2:10, Eph 3:7, Eph 3:20; Psa 110:2, Psa 110:3; Isa 53:1; Joh 3:6; Act 26:18; Rom 1:16; Co2 4:7, Co2 5:17; Phi 2:13; Col 1:29, Col 2:12; Th1 1:5; Th2 1:11; Jam 1:18
his mighty: Gr. the might of his
Geneva 1599
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.
John Gill
1:19 And what is the exceeding greatness of his power to us-ward who believe,.... The objects of the divine power here intended, are believers in Christ; which distinguishes this power from that which was put forth in creation, and from that which will be displayed in the resurrection of the dead, and from the power of divine wrath, which will appear in the damnation of sinners; and shows, that this power is that which is exerted in the implantation of faith, and in the continuance of it, and in the finishing of that work; and that this is a great power, an exceeding great one, a super eminent one; which is attended with energy and efficacy, and is irresistible and insuperable: the greatness of this power as displayed in the work of conversion and faith appears, if it be considered what the work itself is called, a creation, a resurrection from the dead, a regeneration, and a transformation of the man into another man, which must needs require almighty power; as well as what is then done, some things are removed, Satan is dispossessed, the stony heart is taken away, the enmity is slain, the old man is put down from his throne, and put off with his deeds; and there are some things wrought, Christ is formed in the soul, his grace is implanted, his image is stamped on, a new heart is given, and principles of light and life, of grace and holiness are put; the understanding is enlightened, the will is subdued, the affections are set on other objects, and the mind and conscience are cleansed and purified; and the means of this are the ministers, and ministry of the word, which are weak, foolish, and contemptible, in the eyes of men; to which may be added, the opposition made both from within and from without, from a sinful heart, a tempting devil, and an ensnaring, reproaching, and persecuting world: so that this work of faith cannot be ascribed to anything short of the exceeding greatness of divine power; and which is seen in supporting faith when it is wrought, under great discouragements; in delivering believers out of divers temptations; in assisting them to discharge their duty, and in their final perseverance: and to increase the idea of this power it is added,
according to the working of his mighty power, or "according to the energy of the might of his power": the strength of his power, in all the mighty energy of it, is exerted towards and upon believers; and which they should know, own, and acknowledge, to the glory of the grace of God: and this is in proportion, and agreeably to that power.
John Wesley
1:19 And what the exceeding greatness of his power toward us who believe - Both in quickening our dead souls, and preserving them in spiritual life. According to the power which he exerted in Christ, raising him from the dead - By the very same almighty power whereby he raised Christ; for no less would suffice.
Robert Jamieson, A. R. Fausset and David Brown
1:19 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" (Eph 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 wit,h, what might be expected from.
working--Greek, "the energizing"; translate, "the effectual working" (Eph 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 (Eph 1:20). Compare Phil 3:10, "the power of His resurrection" (Col 2:12; 1Pet 1:3-5).
of his mighty power--Greek, "of the strength of His might."
1:201:20: զոր յաջողեաց ՚ի Քրիստոս։ Զի յարոյց զնա ՚ի մեռելոց. եւ նստոյց ընդ աջմէ իւրմէ յերկնաւորս,
20 Նա իր ամենակարող զօրութիւնը ցոյց տուեց Քրիստոսով, երբ նրան յարութիւն տուեց մեռելներից եւ նստեցրեց իր աջ կողմում, երկնքի մէջ՝
20 Որ Քրիստոսին վրայ ի գործ դրաւ, երբ զանիկա մեռելներէն յարուցանեց ու նստեցուց իր աջ կողմը երկնքի մէջ
զոր յաջողեաց ի Քրիստոս, զի յարոյց զնա ի մեռելոց, եւ նստոյց ընդ աջմէ իւրմէ յերկնաւորս:

1:20: զոր յաջողեաց ՚ի Քրիստոս։ Զի յարոյց զնա ՚ի մեռելոց. եւ նստոյց ընդ աջմէ իւրմէ յերկնաւորս,
20 Նա իր ամենակարող զօրութիւնը ցոյց տուեց Քրիստոսով, երբ նրան յարութիւն տուեց մեռելներից եւ նստեցրեց իր աջ կողմում, երկնքի մէջ՝
20 Որ Քրիստոսին վրայ ի գործ դրաւ, երբ զանիկա մեռելներէն յարուցանեց ու նստեցուց իր աջ կողմը երկնքի մէջ
zohrab-1805▾ eastern-1994▾ western am▾
1:2020: которою Он воздействовал во Христе, воскресив Его из мертвых и посадив одесную Себя на небесах,
1:20  ἣν ἐνήργησεν ἐν τῶ χριστῶ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις
1:20. ἣν (to-which) ἐνήργηκεν (it-had-come-to-work-in-unto) ἐν (in) τῷ (unto-the-one) χριστῷ (unto-Anointed) ἐγείρας (having-roused) αὐτὸν (to-it) ἐκ (out) νεκρῶν , ( of-en-deaded ,"καὶ (and) καθίσας (having-sat-down-to) ἐν ( in ) δεξιᾷ ( unto-right-belonged ) αὐτοῦ ( of-it ) ἐν (in) τοῖς (unto-the-ones) ἐπουρανίοις ( unto-upon-sky-belonged ,"
1:20. quam operatus est in Christo suscitans illum a mortuis et constituens ad dexteram suam in caelestibusWhich he wrought in Christ, raising him up from the dead and setting him on his right hand in the heavenly places.
20. which he wrought in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly ,
Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly:

20: которою Он воздействовал во Христе, воскресив Его из мертвых и посадив одесную Себя на небесах,
1:20  ἣν ἐνήργησεν ἐν τῶ χριστῶ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις
1:20. quam operatus est in Christo suscitans illum a mortuis et constituens ad dexteram suam in caelestibus
Which he wrought in Christ, raising him up from the dead and setting him on his right hand in the heavenly places.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: В отношении ко Христу державная сила Божия проявилась в том, что Бог воскресил Христа из мертвых (см. Рим VIII:11) и посадил Его - как прославленного человека (по Божеству Своему Господь Иисус Христос никогда не покидал Божественного трона. Златоуст) - на небесах по правую руку от Себя (см. 1Цар. XX:25; 3Цар. II:19; Пс CIX:1).
Adam Clarke: Commentary on the Bible - 1831
1:20: Set him at his own right hand in the heavenly places - Gave him, as mediator between God and man, the highest honors and dignities, Phi 2:9; in which state of exaltation he transacts all the affairs of his Church, and rules the universe. The right hand is the place of friendship, honor, confidence, and authority.
Albert Barnes: Notes on the Bible - 1834
1:20: Which he wrought in Christ - Which he exerted in relation to the Lord Jesus when he was dead. The "power" which was then exerted was as great as that of creation. It was imparting life to a cold and "mangled" frame. It was to open again the arteries and veins, and teach the heart to beat and the lungs to heave. It was to diffuse vital warmth through the rigid muscles, and to communicate to the body the active functions of life. It is impossible to conceive of a more direct exertion of "power" than in raising up the dead; and there is no more striking illustration of the nature of conversion than in such a resurrection.
And set him at his own right hand - The idea is, that great power was displayed by this, and that a similar exhibition is made when man is renewed and exalted to the high honor of being made an heir of God. On the fact that Jesus was received to the right hand of God, see the notes at Mar 16:19; compare the notes at Act 2:33.
In the heavenly places - see the notes at Eph 1:3. The phrase here evidently means in heaven itself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: he wrought: Eph 2:5, Eph 2:6; Rom 6:5-11; Phi 3:10; Pe1 1:3
when: Psa 16:9-11; Joh 10:18, Joh 10:30; Act 2:24-33, Act 4:10, Act 10:40, Act 26:8; Rom 1:4; Heb 13:20
and set: Eph 4:8-10; Psa 110:1; Mat 22:43-45, Mat 26:64, Mat 28:18; Mar 14:62, Mar 16:19; Joh 17:1-5; Act 2:34-36, Act 5:31, Act 7:55, Act 7:56; Rom 8:34; Col 3:1; Heb 1:3, Heb 2:9; Heb 10:12; Rev 1:17, Rev 5:11-14
heavenly: Eph 1:3
Geneva 1599
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.
John Gill
1:20 Which he wrought in Christ, when he raised him from the dead,.... There are many articles of faith contained in this passage; as that Christ died, that he is raised from the dead, that he was raised from the dead by God the Father, and that his resurrection was by the power of God: the resurrection of any person is an instance of great power, but Christ's resurrection from the dead was an instance of peculiar and special power; for he was raised from the dead as a public person, representing all his people, for whom he became a surety; and he was raised again for their justification, and to great glory in himself, after he had been brought into a very low estate indeed: moreover, this passage in connection with the preceding verse suggests, that there is some proportion between the power put forth on Christ in raising him from the dead, and that which is exerted in the work of conversion and faith: there is some likeness between the things themselves, as well as in the display of power in them; Christ's resurrection is called a begetting, and he is styled the first begotten from the dead, and the regeneration of men is signified by a resurrection from the dead; as Christ's body was really dead, lifeless, and without motion, antecedent to his resurrection, so men, previous to conversion, are dead in trespasses and sins, and are destitute of spiritual life and motion; and as Christ's human nature could not help itself, could not raise itself, so neither can dead sinners convert themselves, or bring themselves out of that state and condition, in which they are by nature; and as the resurrection of Christ was the pure work of God, and a display of his almighty power, so the work of faith, of grace and conversion, is the entire work of God, which is begun, carried on, and finished wholly by his power; and as Christ's resurrection was in order to his glorification, so is the regeneration and conversion of men, in order to their enjoyment of the heavenly inheritance, as it follows:
and set him at his own right hand in the heavenly places; which is expressive of the great honour conferred upon the human nature of Christ, such as never was given to any of the angels, and of the glory it is exalted to; and shows that he has done his work on earth with acceptance, which he came about; and therefore is set down at his Father's right hand, where he enjoys rest and ease from his labours, and is out of the reach of every enemy; will never die again, but live for ever, to intercede for his people, to assist and protect them, and bring them where he is; and in whom, as their head and representative, they are already set down in the same heavenly places.
John Wesley
1:20 And he hath seated him at his own right hand - That is, he hath exalted him in his human nature, as a recompence for his sufferings, to a quiet, everlasting possession of all possible blessedness, majesty, and glory.
Robert Jamieson, A. R. Fausset and David Brown
1:20 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 (Rom 6:8-11; Rom 8:11). The Son, too, as God (though not as man), had a share in raising His own human body (Jn 2:19; Jn 10:17-18). Also the Holy Spirit (Rom 1:4; 1Pet 3:18).
set him--Greek, "made Him sit." The glorious spirits stand about the throne of God, but they do not sit at God's right hand (Heb 1:13).
at his own right hand-- (Ps 110:1). Where He remains till all His enemies have been put under His feet (1Cor 15:24). Being appointed to "rule in the midst of His enemies" during their rebellion (Ps 110:2), He shall resign His commission after their subjection [PEARSON] (Mk 16:19; Heb 1:3; Heb 10:12).
in the heavenly places-- (Eph 1:3). As Christ has a literal body, heaven is not merely a state, but a place; and where He is, there His people shall be (Jn 14:3).
1:211:21: ՚ի վերայ ամենայն իշխանութեան, եւ պետութեան, եւ զօրութեան, եւ տէրութեան, եւ ամենայն անուա՛ն անուանելոյ. ո՛չ միայն յաշխարհիս յայսմիկ, այլ եւ ՚ի հանդերձելո՛ւմն[4303]. [4303] Ոմանք. Իշխանութեանց եւ պետութեանց... եւ ՚ի վերայ ամենայն անուանելոց, ո՛չ մի՛՛։
21 ամէն իշխանութեան, պետութեան, զօրութեան ու տէրութեան վրայ, այլեւ ամէն անուան վրայ, որ տրւում է ոչ միայն այս աշխարհում, այլ նաեւ հանդերձեալում:
21 Ամէն իշխանութեան ու պետութեան եւ զօրութեան ու տէրութեան վրայ եւ ամէն անունի վրայ որ կը տրուի, ո՛չ միայն այս աշխարհին մէջ, հապա գալիքին մէջ ալ
ի վերայ ամենայն իշխանութեան եւ պետութեան եւ զօրութեան եւ տէրութեան եւ ամենայն անուան անուանելոյ, ոչ միայն յաշխարհիս յայսմիկ, այլ եւ` ի հանդերձելումն:

1:21: ՚ի վերայ ամենայն իշխանութեան, եւ պետութեան, եւ զօրութեան, եւ տէրութեան, եւ ամենայն անուա՛ն անուանելոյ. ո՛չ միայն յաշխարհիս յայսմիկ, այլ եւ ՚ի հանդերձելո՛ւմն[4303].
[4303] Ոմանք. Իշխանութեանց եւ պետութեանց... եւ ՚ի վերայ ամենայն անուանելոց, ո՛չ մի՛՛։
21 ամէն իշխանութեան, պետութեան, զօրութեան ու տէրութեան վրայ, այլեւ ամէն անուան վրայ, որ տրւում է ոչ միայն այս աշխարհում, այլ նաեւ հանդերձեալում:
21 Ամէն իշխանութեան ու պետութեան եւ զօրութեան ու տէրութեան վրայ եւ ամէն անունի վրայ որ կը տրուի, ո՛չ միայն այս աշխարհին մէջ, հապա գալիքին մէջ ալ
zohrab-1805▾ eastern-1994▾ western am▾
1:2121: превыше всякого Начальства, и Власти, и Силы, и Господства, и всякого имени, именуемого не только в сем веке, но и в будущем,
1:21  ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῶ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῶ μέλλοντι·
1:21. ὑπεράνω (over-up-unto-which) πάσης (of-all) ἀρχῆς (of-a-firsting) καὶ (and) ἐξουσίας (of-a-being-out-unto) καὶ (and) δυνάμεως (of-an-ability) καὶ (and) κυριότητος (of-an-authority-belongness) καὶ (and) παντὸς (of-all) ὀνόματος (of-a-name) ὀνομαζομένου (of-being-named-to,"οὐ (not) μόνον (to-alone) ἐν (in) τῷ (unto-the-one) αἰῶνι (unto-an-age) τούτῳ (unto-the-one-this,"ἀλλὰ (other) καὶ (and) ἐν (in) τῷ (unto-the-one) μέλλοντι: (unto-impending)
1:21. supra omnem principatum et potestatem et virtutem et dominationem et omne nomen quod nominatur non solum in hoc saeculo sed et in futuroAbove all principality and power and virtue and dominion and every name that is named, not only in this world, but also in that which is to come.
21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come:
Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:

21: превыше всякого Начальства, и Власти, и Силы, и Господства, и всякого имени, именуемого не только в сем веке, но и в будущем,
1:21  ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας καὶ δυνάμεως καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου οὐ μόνον ἐν τῶ αἰῶνι τούτῳ ἀλλὰ καὶ ἐν τῶ μέλλοντι·
1:21. supra omnem principatum et potestatem et virtutem et dominationem et omne nomen quod nominatur non solum in hoc saeculo sed et in futuro
Above all principality and power and virtue and dominion and every name that is named, not only in this world, but also in that which is to come.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Несомненно, что здесь речь идет не о земных властях, а об ангельских чинах: в предыдущем стихе сказано уже, что Бог посадил Христа на небесах. Конечно, здесь разумеются только добрые ангелы, потому что здесь Ап. говорит о возвышении Христа, а не о победе Его над силами ада. Некоторые толкователи (напр. проф. Богдашевский) полагают, что перечисление чинов ангельских идет здесь в восходящем порядке. - И всякого имени, именуемого не только в сем веке, но и в будущем. Ап. хочет сказать, что Христос выше всех чинов ангельских, о существовании каких мы знаем уже, и всяких иных, о которых мы узнаем только в будущей жизни (Бл. Феодорит). - Век сей - время до второго пришествия Христа, а век будущий - будущая жизнь.
Adam Clarke: Commentary on the Bible - 1831
1:21: Far above all principality - The difficulty in this verse does not arise from the words themselves, the meaning of each being easily understood, but from the sense in which the apostle uses them. Some think he has reference here to the different orders among good and evil angels; he is superior to all the former, and rules all the latter. Others think he refers to earthly governments; and as αρχη, principality, the first word, signifies the most sovereign and extensive kind of dominion; and κυριοτης, lordship, the last word, signifies the lowest degree of authority; hence we are to understand that to our Lord, in his human nature, are subjected the highest, the intermediate, and the lowest orders of beings in the universe. - Chandler. Others imagine that the apostle has in view, by whatsoever is named in this world, all the dignitaries of the Jewish Church; and by what is named in the world to come, all the dignities that should be found in the Christian Church.
Schoettgen supposes that the "apostle's αρχη (for αρχοντες, the abstract for the concrete) means the same as the נשיאים Nesiim among the Jews, whose chief business it was to clear and decide all contentions which arose concerning traditions and legal controversies.
"That εξουσια, power, is the same as צורבא tsorba, he who possesses authority to propound, expound, persuade, convince, and refute.
"That δυναμις, might, answers to רבנות rabbanoth, signifying all the class of rabbins, whose office it was to expound the law, and teach the people generally.
"And that κυριοτης, dominion, answers to מר mar, which signifies a person above the lower orders of men. And he observes that Jesus Christ, after his resurrection, called fishermen, publicans, and men from the lowest orders of the people, to the work of the ministry; and made them instruments of confounding and overturning all the Jewish rulers, rabbins, and doctors. And that in the world which is to come - the successive ages of Christianity, he should ever be exalted above all those powers and authorities which Antichrist might bring into the Christian Church; such as popes, cardinals, wicked archbishops, bishops, deans, and canons; and all those who among the schoolmen were termed seraphic doctors, angelic doctors, most illuminated, most perfect, and irrefragable doctors. And although Wiclif, Huss, Luther, Melancthon, and the rest of the reformers, were men of little or no note when compared with the rulers of the popish Church, so eminently did the power of Christ work in and by them, that the pope and all his adjutants were every where confounded, and their power and authority annihilated in several entire regions."
It is certain that the apostle means that all created power, glory, and influence, are under Christ; and hence it is added:
Albert Barnes: Notes on the Bible - 1834
1:21: Far above all principality - The general sense in this verse is, that the Lord Jesus was exalted to the highest conceivable dignity and honor; compare Phi 2:9; Col 2:10. In this beautiful and most important passage, the apostle labors for words to convey the greatness of his conceptions, and uses those which denote the highest conceivable dignity and glory. The "main" idea is, that God had manifested great "power" in thus exalting the Lord Jesus, and that similar power was exhibited in raising up the sinner from the death of sin to the life and honor of believing. The work of religion throughout was a work of power; a work of exalting and honoring "the dead," whether dead in sin or in the grave; and Christians ought to know the extent and glory of the power thus put forth in their salvation. The word rendered "far above" - ὑπεράνω huperanō - is a compound word, meaning "high above," or greatly exalted. He was not merely "above" the ranks of the heavenly beings, as the head; he was not one of their own rank, placed by office a little above them, but he was infinitely exalted over them, as of different rank and dignity. How could this be if he were a mere man; or if he were an angel? The word rendered "principality" - ἀρχή archē - means properly, "the beginning;" and then the first, the first place, power, dominion, pre-eminence, rulers. magistrates, etc. It may refer here to any rank and power, whether among people or angels, and the sense is, that Christ is exalted above all.
And power - It is not easy to distinguish between the exact meaning of the words which the apostle here uses. The general idea is, that Christ is elevated above all ranks of creatures, however exalted. and by whatever name they may be known. As in this he refers to the "world that is to come," as well as this world, it is clear that there is a reference here to the ranks of the angels, and probably he means to allude to the pRev_ailing opinion among the Jews, that the angels are of different orders. Some of the Jewish rabbies reckon four, others ten orders of angels, and they presume to give them names according to their different ranks and power. But all this is evidently the result of mere fancy. The Scriptures hint in several places at a difference of rank among the angels, but the sacred writers do not go into detail. It may be added that there is no improbability in such a subordination, but it is rather to be presumed to be true. The creatures of God are not made alike; and difference of degree and rank, as far as our observation extends everywhere pRev_ails. On this verse compare the notes at Rom 8:38.
Dominion - Greek "Lordship."
And every name that is named - Every creature of every rank.
Not only in this world - Not only above all kings, and princes, and rulers of every grade and rank on earth.
But also in that which is to come - This refers undoubtedly to heaven. The meaning is, that he is Supreme over all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: above: Phi 2:9, Phi 2:10; Col 2:10; Heb 1:4
principality: Eph 3:10, Eph 6:12; Dan 7:27; Rom 8:38, Rom 8:39; Col 1:15, Col 1:16, Col 2:15; Heb 4:14; Pe1 3:22
every: Mat 28:19; Act 4:12; Phi 2:9-11; Rev 19:12, Rev 19:13
in that: Mat 25:31-36, Mat 28:18; Joh 5:25-29; Heb 2:5; Rev 20:10-15
Geneva 1599
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.
John Gill
1:21 Far above all principality and power,.... Good angels and bad angels, and civil magistrates, who also may be intended by the following words:
and might and dominion; good angels may be so called, because of their employment under God in the affairs of Providence, and the government of this world; and Christ is not only above them, as he is God, being their Creator, who has made them, and on whom they depend, and is the Lord whom they serve, and is the object of their worship and adoration, and as he is Mediator, to whom they minister, and so is above them in nature, name, and office; but also as he is man, in union with the Son of God; and chiefly he here is said to be above them on account of place, being at the right hand of God, where they are not, Heb 1:13. And evil angels may be so called, because of the government which subsists among themselves, and the power and influence they have over mankind; Christ was above them when here on earth, as appears by his resisting the temptations of Satan, and defeating him in them; by his dispossessing devils from the bodies of men; by his spoiling and destroying them and their works at his death; and by his leading them captive, and triumphing over them at his ascension; and by delivering souls out of his hands at conversion, through his power attending the ministration of his Gospel; and his being above them will still be more manifest, in the binding of Satan a thousand years, and in the final condemnation of him, and of all his angels under him: civil magistrates are sometimes called by these names, and Christ is above them; they receive their governments from him, they rule by him, and are accountable to him, and are set up and put down at his pleasure; all these senses may be taken in; but the first seems chiefly designed: it is added,
and every name that is named, not only in this world, but also in that which is to come; persons of authority and dignity, of fame and renown, whether in earth or heaven; as emperors, kings, princes, nobles, generals of armies &c. in this world, and cherubim, seraphim, &c. in the other world: this phrase denotes both the extensiveness of Christ's kingdom, and the eternity of it; as reaching to both worlds, and being over everything in them, and as lasting to the end of this, and unto that which is to come.
John Wesley
1:21 Far above all principality, and power, and might, and dominion - That is, God hath invested him with uncontrollable authority over all demons in hell, all angels in heaven, and all the princes and potentates on earth. And every name that is named - We know the king is above all, though we cannot name all the officers of his court. So we know that Christ is above all, though we are not able to name all his subjects. Not only in this world, but also in that which is to come - The world to come is so styled, not because it does not yet exist, but because it is not yet visible. Principalities and powers are named now; but those also who are not even named in this world, but shall be revealed in the world to come, are all subject to Christ.
Robert Jamieson, A. R. Fausset and David Brown
1:21 Greek, "Far (or high) above all (Eph 4:10) principality (or rule, 1Cor 15:24), and authority, and power (Mt 28:18), and dominion (or lordship)." Compare Phil 2:9; Col 1:16; Heb 7:26; 1Pet 3:22. Evil spirits (who are similarly divided into various ranks, Eph 6:12), as well as angels of light, and earthly potentates, are included (compare Rom 8:38). Jesus is "King of kings, and Lord of lords" (Rev_ 19:16). The higher is His honor, the greater is that of His people, who are His members joined to Him, the Head. Some philosophizing teachers of the school of Simon Magus, in Western Asia Minor, had, according to IRENÆUS and EPIPHANIUS, taught their hearers these names of various ranks of angels. Paul shows that the truest wisdom is to know Christ as reigning above them all.
every name--every being whatever. "Any other creature" (Rom 8:39).
in this world--Greek, "age," that is, the present order of things. "Things present . . . things to come" (Rom 8:38).
that . . . to come--"Names which now we know not, but shall know hereafter in heaven. We know that the emperor goes before all, though we cannot enumerate all the satraps and ministers of his court; so we know that Christ is set above all, although we cannot name them all" [BENGEL].
1:221:22: եւ զամենայն ինչ հնազանդ արար ՚ի ներքոյ ոտից նորա։ Եւ զնա՛ եդ գլո՛ւխ ՚ի վերայ ամենայն իրիք եկեղեցւոյ[4304], [4304] Ոմանք. Զի զամենայն հնա՛՛... ոտից իւրոց... եւ զնա ետ գլուխ ՚ի վերայ ամենայն իրիք եղելոյ։
22 Նա ամէն ինչ հնազանդեցրեց Յիսուսի ոտքերի տակ եւ նրան հաստատեց, իբրեւ գլուխ եկեղեցու, բոլոր բաների վրայ,
22 Եւ ամէն բան անոր ոտքերուն տակ հնազանդեցուց եւ զանիկա որպէս եկեղեցիին գլուխը դրաւ բոլոր բաներուն վրայ։
եւ զամենայն ինչ հնազանդ արար ի ներքոյ ոտից նորա, եւ զնա եդ գլուխ ի վերայ ամենայն իրիք եկեղեցւոյ:

1:22: եւ զամենայն ինչ հնազանդ արար ՚ի ներքոյ ոտից նորա։ Եւ զնա՛ եդ գլո՛ւխ ՚ի վերայ ամենայն իրիք եկեղեցւոյ[4304],
[4304] Ոմանք. Զի զամենայն հնա՛՛... ոտից իւրոց... եւ զնա ետ գլուխ ՚ի վերայ ամենայն իրիք եղելոյ։
22 Նա ամէն ինչ հնազանդեցրեց Յիսուսի ոտքերի տակ եւ նրան հաստատեց, իբրեւ գլուխ եկեղեցու, բոլոր բաների վրայ,
22 Եւ ամէն բան անոր ոտքերուն տակ հնազանդեցուց եւ զանիկա որպէս եկեղեցիին գլուխը դրաւ բոլոր բաներուն վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2222: и все покорил под ноги Его, и поставил Его выше всего, главою Церкви,
1:22  καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ,
1:22. καὶ (and) πάντα ( to-all ) ὑπέταξεν ( it-arranged-under ) ὑπὸ ( under ) τοὺς ( to-the-ones ) πόδας ( to-feet ) αὐτοῦ , ( of-it ,"καὶ (and) αὐτὸν (to-it) ἔδωκεν (it-gave) κεφαλὴν (to-a-head) ὑπὲρ (over) πάντα ( to-all ) τῇ (unto-the-one) ἐκκλησίᾳ, (unto-a-calling-out-unto,"
1:22. et omnia subiecit sub pedibus eius et ipsum dedit caput supra omnia ecclesiaeAnd he hath subjected all things under his feet and hath made him head over all the church,
22. and he put all things in subjection under his feet, and gave him to be head over all things to the church,
And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church:

22: и все покорил под ноги Его, и поставил Его выше всего, главою Церкви,
1:22  καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ,
1:22. et omnia subiecit sub pedibus eius et ipsum dedit caput supra omnia ecclesiae
And he hath subjected all things under his feet and hath made him head over all the church,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: См. Пс VIII:5-7. - И поставил Его выше всего, главою Церкви. Правильнее перевести с греческого нужно так: "и Его (Христа) дал, как главу над всем, Церкви". Только, конечно, в этом случае нужно добавить, что Христос дан Церкви не только как дар (Рим V:15), но тоже как глава. Церковь особенно возвышается чрез то, что ей дана такая глава, которая является главою всего существующего [ Некоторые толкователи находят неудачным название Христа главою Церкви как тела. Лучше бы по их мнению, было, если бы Апостол употребил вместо термина "голова" термин "душа", так как именно душа движет телом. Но по библейской психологии именно голова представляется синонимом жизни, психической деятельности (Мф V:36; Лк XXI:28). Не должно смущать нас и то обстоятельство, что голова, собственно, есть один из членов тела: все же, как источник жизни и движения тела, она представляется как бы отдельною от тела. Христос есть Глава тела Церкви, не будучи, конечно, Сам, членом тела (Богдашевский стр. 154).].
Adam Clarke: Commentary on the Bible - 1831
1:22: And hath put all things under his feet - All beings and things are subject to him, whether they be thrones, dominions, principalities, or powers, Col 1:16-18; Col 2:10; for he, God the Father, has given him to be head - chief, and supreme, over all, to the Church, the Church having no ruler but Jesus Christ; others may be officers in his Church, but he alone is head and supreme.
Albert Barnes: Notes on the Bible - 1834
1:22: And hath put all things under his feet - See the notes at Co1 15:27.
And gave him to be the head over all things - Appointed him to be the supreme ruler.
To the church - With reference to the church, or for ira benefit and welfare: see the notes or, Joh 17:2. The universe is under his control and direction for the welfare of his people.
(1) all the elements - the physical works of God - the winds and waves - the seas and rivers - all are under him, and all are to be made tributary to the welfare of the church.
(2) earthly kings and rulers; kingdoms and nations are under his control. Thus far Christ has controlled all the wicked rulers of the earth, and they have not been able to destroy that church which he redeemed with his own blood.
(3) angels in heaven, with all their ranks and orders, are under his control with reference to the church; see the notes at Heb 1:14; compare Mat 26:53.
(4) fallen angels are under his control, and shall not be able to injure or destroy the church. See the notes at Mat 16:18. The church, therefore, is safe. All the great powers of heaven, earth, and hell, are made subject to its Head and King; and no weapon that is formed against it shall prosper.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: put: Gen 3:15; Psa 8:6-8, Psa 91:13; Co1 15:25-27; Heb 2:8
gave: Eph 4:15, Eph 4:16; Co1 11:3; Col 1:8, Col 2:10, Col 2:19
to the: Eph 3:21; Mat 16:18; Act 20:28; Ti1 3:15; Heb 12:22-24
Geneva 1599
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.
John Gill
1:22 And hath put all things under his feet,.... These words are taken out of Ps 8:6. See Gill on 1Cor 15:27.
And gave him to be the head over all things to the church; the Vulgate Latin version reads, "and gave him to be the head over every church", or "all the church"; the Ethiopic version, "the whole church"; which intends not barely professors of religion, or a family of faithful persons, or a particular congregation, in which sense the word is sometimes used; but the whole body of God's elect, the church, which is built on Christ the rock, for which he gave himself, and which is the general assembly and church of the firstborn, whose names are written in heaven: Christ is an head to this church; in what sense he is so; see Gill on 1Cor 11:3. And this headship of Christ is the gift of God; and it is an honourable gift to him, as Mediator; it is a glorifying of him, and a giving him in all things the pre-eminence; and it is a free grace gift to the church, and a very special, valuable, and excellent one, and of infinite benefit and advantage to it; and which is expressed in his being head "over all things" to it; to overrule all things for its good; to communicate all good things to it; and to perform all the good offices of an head for it: the Syriac version reads, "and him who is above all things, he gave to be the head to the church" even him who is God over all, blessed for evermore.
John Wesley
1:22 And he hath given him to be head over all things to the church - An head both of guidance and government, and likewise of life and influence, to the whole and every member of it. All these stand in the nearest union with him, and have as continual and effectual a communication of activity, growth, and strength from him, as the natural body from its head.
Robert Jamieson, A. R. Fausset and David Brown
1:22 put . . . under--Greek, "put in subjection under" (Ps 8:6; 1Cor 15:27).
gave . . . to the church--for her special advantage. The Greek order is emphatic: "HIM He gave as Head over all things to the Church." Had it been anyone save HIM, her Head, it would not have been the boon it is to the Church. But as He is Head over all things who is also her Head (and she the body), all things are hers (1Cor 3:21-23). He is OVER ("far above") all things; in contrast to the words, "TO the Church," namely, for her advantage. The former are subject; the latter is joined with Him in His dominion over them. "Head" implies not only His dominion, but our union; therefore, while we look upon Him at the right hand of God, we see ourselves in heaven (Rev_ 3:21). For the Head and body are not severed by anything intervening, else the body would cease to be the body, and the Head cease to be the Head [PEARSON from CHRYSOSTOM].
1:231:23: որ է մարմին նորա, լրումն՝ որ զամենայն յամենայնի լնու։
23 եկեղեցի, որ նրա մարմինն է, լրումը նրա, ով ամէն ինչ լցնում է ամէն բանի մէջ:
23 Եկեղեցին անոր մարմինն է, անոր լրումը՝ որ կը լեցնէ ամէնը ամէն բանի մէջ։
որ է մարմին նորա, լրումն` որ զամենայն յամենայնի լնու:

1:23: որ է մարմին նորա, լրումն՝ որ զամենայն յամենայնի լնու։
23 եկեղեցի, որ նրա մարմինն է, լրումը նրա, ով ամէն ինչ լցնում է ամէն բանի մէջ:
23 Եկեղեցին անոր մարմինն է, անոր լրումը՝ որ կը լեցնէ ամէնը ամէն բանի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
1:2323: которая есть Тело Его, полнота Наполняющего все во всем.
1:23  ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.
1:23. ἥτις (which-a-one) ἐστὶν (it-be) τὸ (the-one) σῶμα (a-body) αὐτοῦ, (of-it,"τὸ (the-one) πλήρωμα (an-en-filling-to) τοῦ (of-the-one) τὰ (to-the-ones) πάντα ( to-all ) ἐν (in) πᾶσιν ( unto-all ) πληρουμένου . ( of-en-filling )
1:23. quae est corpus ipsius plenitudo eius qui omnia in omnibus adimpleturWhich is his body and the fulness of him who is filled all in all.
23. which is his body, the fulness of him that filleth all in all.
Which is his body, the fulness of him that filleth all in all:

23: которая есть Тело Его, полнота Наполняющего все во всем.
1:23  ἥτις ἐστὶν τὸ σῶμα αὐτοῦ, τὸ πλήρωμα τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου.
1:23. quae est corpus ipsius plenitudo eius qui omnia in omnibus adimpletur
Which is his body and the fulness of him who is filled all in all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: Чтобы показать особую близость Церкви ко Христу, Ап. называет ее телом Христовым. Христос есть голова, а Церковь - тело. Если из головы идут все нервы, управляющие движениями тела, то и от Христа Церковь получает все силы для своей жизни [Определение Церкви как "тела Христова" весьма важно в том отношении, что оно дает представление о самом характере внутренней жизни Церкви. Как обыкновенное тело растет, увеличивается, так и тело Христово созидается (IV:12), творит возращение (IV:16). Как в теле каждый член имеет свое особое назначение, служа целому, так и тело Церкви составляется и совокупляется "при действии в меру каждого члена" (IV:16). Как в теле нет распри, а все члены образуют единое целое, так и в Церкви Христовой мы все примирились в едином теле (II:16), образуем едино тело, одушевляемое единым духом (IV:4). Как в теле есть свои связи, своя система питания, так существуют они и в Церкви Христовой (Еф IV:16, ср. Кол II:19)" (Богдашевский стр. 161). Заметить нужно, что Ап. не называет прямо Церковь телом Христовым в своих раннейших посланиях, но тем не менее и там есть мысли о том, что все верующие составляют тело Христово (1Кор.XII:27).]. - Полнота наполняющего все во всем. Это выражение одни толкователи (Златоуст, бл. Феофилакт) понимают как обозначение значения Церкви - (полнота - plhrwma в действ. значении), говоря, что Церковь восполняет собою Христа, хотя Христос Сам наполняет все. Другие (напр. проф. Богдашевский) понимают это выражение в страдательном значении (полнота - то, что наполняется или наполненное. Параллельные выражению plhrwsa есть выражения aggelma, khrugma, тоже имеющие страдательное значение). Последнее мнение представляется более правильным, потому что везде в рассматриваемой главе речь идет о том, что Церковь получила, а не о том, что она сама дает. - Наполняющего все во всем. По более распространенному толкованию, Ап. говорит здесь о том, что Церковь есть полнота Того, Кто весь мир наполняет всеми предметами, находящимися в мире. Но с таким толкованием трудно согласиться главным образом потому, что, с принятием его, мы уменьшим значение Церкви. В самом деле, что особенного будет в том, что Церковь наполняется Христом, как и весь мир? Лучше поэтому принять выражение en pasin (по-русски: перев. во всем) как мужской род [В таком значении ta panta en pasin встречается еще в 1Кор.XII:6; 1Кор.XV:28; Кол III:11.] и видеть здесь указание на отдельные лица - на членов Церкви, а под выражением "все" (ta panta) понимать все стороны деятельности этих "всех" лиц. Таким образом, все это выражение можно передать так: "Наполняющего или исполняющего всех членов Церкви во всех сторонах их внутренней жизни". Все же выражение "полнота Наполняющего..." всего естественнее, вместе с Богдашевским, изъяснять так. Церковь есть полное совершенство во всех отношениях. Но такова идея ее, а осуществление этой идеи совершается только постепенно в жизни верующих, чрез действие Христа. Христос (Своими благодатными силами) исполняет всех верующих, из полноты Его Церкви мы все восприемлем, что нам нужно для того, чтобы достигнуть "меры возраста исполнения Христова" (IV:13).
Adam Clarke: Commentary on the Bible - 1831
1:23: Which is his body - As he is head over all things, he is head to the Church; and this Church is considered as the body of which he is especially the head; and from him, as the head, the Church receives light, life, and intelligence.
And is the fullness of him - That in which he especially manifests his power, goodness, and truth; for though he fills all the world with his presence, yet he fills all the members of his mystical body with wisdom, goodness, truth, and holiness, in an especial manner. Some understand the fullness or πληρωμα, here, as signifying the thing to be filled; so the Christian Church is to be filled by him, whose fullness fills all his members, with all spiritual gifts and graces. And this corresponds with what St. John says, Joh 1:16 : And of his fullness have all we received, and grace for grace. And with what is said, Col 2:9, Col 2:10 : Ye are complete in him; και εστε εν αυτῳ πεπληρωμενοι· And ye are in him filled full; i.e. with gifts and grace.
How, in any other sense, the Church can be said to be the fullness of him who fills all in all, is difficult to say. However, as Jesus Christ is represented to be the head, and the Church, the body under that head, the individuals being so many members in that body; and as it requires a body and members to make a head complete; so it requires a Church, or general assembly of believers, to make up the body of Christ. When, therefore, the Jews and Gentiles are brought into this Church, the body may be said to be complete; and thus Christ has his visible fullness upon earth, and the Church may be said to be the fullness of him, etc. See Eph 1:10.
Albert Barnes: Notes on the Bible - 1834
1:23: Which is his body - This comparison of the church with "a person" or body, of which the Lord Jesus is the head, is not uncommon in the New Testament; compare the notes at Co1 11:3; Co1 12:27, note; Eph 4:15-16, notes.
The fulness of him - The word rendered here as "fulness" - πλήρωμα plē rō ma - means properly, that with which anything is filled; the filling up; the contents; notes, Rom 11:12. The exact idea here, however, is not very clear, and interpreters have been by no means united in their opinions of the meaning. It seems probable that the sense is, that the church is the "completion or filling up" of his power and glory. It is that without which his dominion would not be complete. He has control over the angels and over distant worlds, but; his dominion would not be complete without the control over his church, and that is so glorious, that it "fills up" the honor of the universal dominion, and makes his empire complete. According to Rosenmuller, the word "fulness" here means a "great number" or multitude; a multitude, says he, which, not confined to its own territory, spreads afar, and fills various regions.
Koppe also regards it as synonymous with "multitude or many," and supposes it to mean all the dominion of the Redeemer over the body - the church. He proposes to translate the whole verse, "He has made him the Head over his church, that he might rule it as his own body - the whole wide state of his universal kingdom." "This," says Calvin (in loc.), "is the highest honor of the church, that the Son of God regards himself as in a certain sense imperfect unless he is joined to us." The church constitutes the "complete body" of the Redeemer. A body is complete when it has all its members and limbs in proper proportions, and those members might be said to be the "completion," or the filling-up, or the "fulness" - πλήρωμα plē rō ma - of the body or the person. This language would not, indeed, be such as would usually be adopted to express the idea now; but this is evidently the sense in which Paul uses it here.
The meaning is, that the church sustains the same relation to Christ, which the body does to the head. It helps to form the entire person. There is a close and necessary union. The one is not complete without the other. And one is dependent on the other. When the body has all its members in due proportion, and is in sound and vigorous health, the whole person then is complete and entire. So it is to be in the kingdom of the Redeemer. He is the head; and that redeemed Church is the body, the fulness, the completion, the filling-up of the entire empire over which he presides, and which he rules. On the meaning of the word "fulness" - πλήρωμα plē rō ma - the reader may consult Storr's Opuscula, vol. i. pp. 144-187, particularly pp. 160-183. Storr understands the word in the sense of full or abundant mercy, and supposes that it refers to the great benignity which "God" has shown to his people, and renders it, "The great benignity of him who filleth all things with good, as he called Jesus from tile dead to life and placed him in heaven, so even you, sprung from the pagan, who were dead in sin on account of your many offences in which you formerly lived, etc. - hath he called to life by Christ." This verse, therefore, he would connect with the following chapter, and he regards it all as designed to illustrate the great power and goodness of God. Mr. Locke renders it, "Which is his body, which is completed by him alone," and supposes it means, that Christ is the head, who perfects the church by supplying all things to all its members which they need.
Chandler gives an interpretation in accordance with that which I have first suggested, as meaning that the church is the full "complement" of the body of Christ; and refers to Aelian and Dionysius Halicarnassus, who use the word "fulness" or πλήρωμα plē rō ma as referring to the rowers of a ship. Thus also we say that the ship's crew is its "complement," or that a ship or an army has its "complement" of people; that is, the ranks are filled up or complete. In like manner, the church will be the filling-up, or the complement, of the great kingdom of the Redeemer - that which will give "completion" or perfectness to his universal dominion.
Of him - Of the Redeemer.
That filleth all in all - That fills all things, or who pervades all things; see the notes, Co1 12:6; Co1 15:28, note; compare Col 3:11. The idea is, that there is no place where he is not, and which he does not fill; and that he is the source of all the holy and happy influences that are abroad in the works of God. It would not be easy to conceive of an expression more certainly denoting omnipresence and universal agency than this; and if it refers to the Lord Jesus, as seems to be indisputable, the passage teaches not only his supremacy, but demonstrates his universal agency, and his omnipresence - things that pertain only to God. From this passage we may observe:
(1) That just views of the exaltation of the Redeemer are to be obtained only by the influence of the Spirit of God on the heart; Eph 1:17-19. Man, by nature, tins no just conceptions of the Saviour, and has no desire to have. It is only as the knowledge of that great doctrine is imparted to the mind by the Spirit of God, that we have any practical and saving acquaintance with such an exaltation. The Christian sees him, by faith, exalted to the right hand of God, and cheerfully commits himself and his all to him, and feels that all his interests are safe in his hands.
(2) it is very desirable to have such views of an exalted Saviour. So Paul felt When he earnestly prayed that God would give such views to the Ephesians, Eph 1:17-20. It was desirable in order that they might have a right understanding of their privileges; in order that they might know the extent of the power which had been manifested in their redemption; in order that they might commit their souls with confidence to him. In my conscious weakness and helplessness; when I am borne down by the labors and exposed to the temptations of life; when I contemplate approaching sickness and death, I desire to feel that that Saviour to whom I have committed my all is exalted far above principalities and powers, and every name that is named. When the church is persecuted and opposed; when hosts of enemies rise up against it and threaten its peace and safety, I rejoice to feel assured the Redeemer and Head Of the church is over all, and that he has power to subdue all her foes and his.
(3) the church is safe. Her great Head is on the throne of the universe, and no weapon that is formed against her can prosper. He has defended it hitherto in all times of persecution, and the past is a pledge that he will continue to protect it to the end of the world.
(4) let us commit our souls to this exalted Redeemer. Such a Redeemer we need - one who has all power in heaven and earth. Such a religion we need - that can restore the dead to life. Such hope and confidence we need as he can give - such peace and calmness as shall result from unwavering confidence in him who filleth all in all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: his: Eph 2:16, Eph 4:4, Eph 4:12, Eph 5:23-32; Rom 13:5; 1Cor. 12:12-27; Col 1:18, Col 1:24, Col 3:15
fulness: Eph 3:19, Eph 4:10; Joh 1:16; Co1 12:6, Co1 15:28; Col 1:19, Col 2:9, Col 2:10, Col 3:11
Geneva 1599
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.
John Gill
1:23 Which is his body,.... That is, which church is the body of Christ; as an human body is but one, consisting of various members, united to each other, and set in an exact proportion and symmetry, and in a proper subservience to one another, and which must be neither more nor fewer than they are; so the church of Christ is but one general assembly, which consists of many persons, of different gifts and usefulness, and are all united together under one head, Christ, whose name they bear, and are made to drink of the same Spirit; and these are placed in such order, as throw a glory and comeliness on each other, and to be useful to one another, so that it cannot be said of the meanest member, that there is no need of it; and the number of them can neither be increased nor diminished; and this is Christ's body, his mystical body, which becomes his by the Father's gift to him, and by his own purchase; to which he is united, and of which he is the only head; and which he loves as his own body, and supplies, directs, and defends:
the fulness of him that filleth all in all; besides the personal fulness which Christ has as God, and his fulness of ability and fitness for his work as Mediator, and his dispensatory fulness, which dwells in him for the use of his people, the church is his relative fulness, which fills him, and makes up Christ mystical; and which is filled by him, and is complete in him: and then will the church appear to be Christ's fulness, when all the elect, both Jews and Gentiles, shall be gathered in; and when these are all filled with the grace designed for them; and when they are all grown up to their full proportion, or are arrived to the measure of the stature of the fulness of Christ; which will be a glorious sight to see, and very desirable: and this shows the certainty of the saints' perseverance and salvation: for if anyone member, even the meanest, could be lost, the church would not be the fulness of Christ: and this may be further concluded, from its being his fulness, who
filleth all in all; which may be understood either more extensively; for he fills both worlds with inhabitants; he fills all places with his omnipresence, and all creatures with proper food and sustenance: or with a limitation to the church and people of God; he fills all his churches and ordinances with his gracious presence; and he fills the various societies of his saints with members and with officers; and these with the gifts and graces of his Spirit, suitable to their place and station; he fills all and every of the saints, all the vessels of mercy, whether greater or lesser, all sorts of them, of larger or meaner capacities; he fills all the powers and faculties of their souls, their hearts with joy, their minds with knowledge, their consciences with peace, their wills with spiritual desires, submission and resignation, and their affections with love to himself and people: in short, he fills them with all grace and goodness, and the fruits of righteousness; and so makes them meet for usefulness here, and for happiness hereafter; the fulness of the earth in Psa_24:1 is by the Jews interpreted of the souls of the righteous, and of the congregation of Israel (h).
(h) Zohar in Gen. fol. 50. 2. & in Exod. fol. 21. 2.
John Wesley
1:23 The fulness of him that filleth all in all - It is hard to say in what sense this can be spoken of the church; but the sense is easy and natural, if we refer it to Christ, who is the fulness of the Father.
Robert Jamieson, A. R. Fausset and David Brown
1:23 his body--His mystical and spiritual, not literal, body. Not, however, merely figurative, or metaphorical. He is really, though spiritually, the Church's Head. His life is her life. She shares His crucifixion and His consequent glory. He possesses everything, His fellowship with the Father, His fulness of the Spirit, and His glorified manhood, not merely for Himself, but for her, who has a membership of His body, of His flesh, and of His bones (Eph 5:30).
fulness--"the filled-up receptacle" [EADIE]. The Church is dwelt in and filled by Christ. She is the receptacle, not of His inherent, but of His communicated, plenitude of gifts and graces. As His is the "fulness" (Jn 1:16; Col 1:19; Col 2:9) inherently, so she is His "fulness" by His impartation of it to her, in virtue of her union to Him (Eph 5:18; Col 2:10). "The full manifestation of His being, because penetrated by His life" [CONYBEARE and HOWSON]. She is the continued revelation of His divine life in human form; the fullest representative of His plenitude. Not the angelic hierarchy, as false teachers taught (Col 2:9-10, Col 2:18), but Christ Himself is the "fulness of the Godhead," and she represents Him. KOPPE translates less probably, "the whole universal multitude."
filleth all in all--Christ as the Creator, Preserver, and Governor of the world, constituted by God (Col 1:16-19), fills all the universe of things with all things. "Fills all creation with whatever it possesses" [ALFORD]. The Greek is, "filleth for Himself."