Ephesians 1:8 Komentář

In this chapter we have, I. The introduction to the whole epistle, which is much the same as in others (Eph 1:1, Eph 1:2). II. The apostle's thanksgivings and praises to God for his inestimable blessings bestowed on the believing Ephesians (Eph 1:3-14). III. His earnest prayers to God in their behalf (Eph 1:15-23). 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.

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.

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.

The abovementioned gifts are riches, yet is this far more so. "Which," saith he, "He made to abound toward us." They are both "riches" and "they have abounded," that is to say, were poured forth in ineffable measure. It is not possible to represent in words what blessings we have in fact experienced. For riches indeed they are, abounding riches, and He hath given in abundance riches not of man but of God, so that on all hands it is impossible that they should be expressed. And to show us how He gave it to such abundance, he adds,

That is to say, Making us wise and prudent, in that which is true wisdom, and that which is true prudence. Strange! what friendship! For He telleth us His secrets; the mysteries, saith he, of His will, as if one should say, He hath made known to us the things that are in His heart. For here is indeed the mystery which is full of all wisdom and prudence. For what will you mention equal to this wisdom! Those that were worth nothing, it hath discovered a way of raising them to wealth and abundance. What can equal this wise contrivance? He that was an enemy, he that was hated, he is in a moment lifted up on high. And not this only,-but, yet more, that it should be done at this particular time, this again was the work of wisdom; and that it should be done by means of the Cross. It were matter of long discourse here to point out, how all this was the work of wisdom, and how He had made us wise. And therefore he repeats again the words, "According to His good pleasure which He purposed in Him." That is to say, this He desired, this He travailed for, as one might say, that He might be able to reveal to us the mystery. What mystery? That He would have man seated up on high. And this hath come to pass.

The riches of God are heaped upon us in that he makes us something better than we were at the beginning of our existence.

He did this, he says, according to the riches of His grace. Notice these intensified expressions: we have been given riches, and the riches of God, the riches of grace, and not simply grace, but "which He abundantly bestowed upon us," that is, poured out in superabundance.

Having set down the blessings generally given to all, the Apostle now turns to those favors especially granted to the Apostles. This section is divided into two parts: First, he proposes the special blessings given the Apostles. Secondly, he indicates their cause (1:11). In reference to the first he does three things. He sets down the particular blessings of the Apostles: First, as regards the excellence of their wisdom. Secondly, as regards a unique revelation of the hidden mystery (1:9a). Thirdly, he suggests what this mystery is (1:9b-10). He first states: According to the riches of his grace all the faithful together, both you and we, possess redemption and the remission of sins through the blood of Christ. This grace has superabounded in us who, [as Apostles], have it more fully than others. Whence the rashness—not to say error—of those who dare equate the grace and glory of some saints with that of the Apostles. For this passage openly asserts that the Apostles are more fully graced than the other saints, except for Christ and his Virgin Mother. However, should it be claimed that other saints were able to merit as much as the Apostles merited, and consequently would have as much grace, it must be said that this would be a good argument if grace was given according to merits—but if that were the case, "grace is no more grace" (Rom. 11:6). Greater dignity was preordained by God to some saints, and hence he infused grace more abundantly into them. For example, he imparted a unique grace to Christ as man when he assumed [the humanity] into the unity of the [Second] Person. He endowed with special graces in both her body and soul, the glorious Virgin Mary whom he chose to be his mother. Similarly, those God called to a unique dignity, the Apostles, were gifted with a corresponding favor of grace. Thus the Apostle states in Romans 8 (23): "ourselves also, who have the first fruits of the Spirit." And a Gloss comments: "their share is first in time and more copious than others." What rashness, therefore, to put some later saint on the same level with the Apostles. God's grace has superabounded in the Apostles, [enriching them] with all wisdom. For the Apostles are set over the Church to be her pastors: "And I will give you pastors according to my own heart: and they shall feed you with knowledge and doctrine" (Jer. 3:15). Two qualities should characterize pastors: a profound knowledge of divine truths and an assiduous fulfillment of religious actions. They must teach those trusted to them the true faith; this requires that wisdom which consists in a knowledge of the divine, concerning which he remarks in all wisdom. "For I will give you a mouth and wisdom, which all your adversaries shall not be able to resist and gainsay" (Lk. 21:15). They also need prudence to guide their subjects in external and temporal affairs: "Be therefore prudent as serpents and simple as doves" (Mt. 10:16). Thus the special blessing of wisdom given to the Apostles is clearly expressed.

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.

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.

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; Pe1 1:2).

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" (Co1 1:18-30). Compare Eph 3:10, "the manifold wisdom of God."