เอเฟซัส 1:18 วิจารณ์

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.

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.

He likewise will grant "the enlightenment of the eyes of the understanding," who has also enriched our natural eyes with light; to whom, moreover, the blindness of the people is offensive: "And who is blind, but my servants? .

In His gift, too, are "the riches (of the glory) of His inheritance in the saints," who promised such an inheritance in the call of the Gentiles: "Ask of me, and I will give Thee the heathen for Thine inheritance.

The signs manifested to the external eyes of the Jews did them little good. But faith opened the eyes of the hearts of the Gentiles.

"Having the eyes of your heart enlightened in the knowledge of Him." He that hath learned what God is, will have no misgiving about His promises, and disbelief about what hath been already brought to pass. He prays, then, that there may be given them "a spirit of wisdom and revelation." Yet still he also establishes it, as far as he can himself, by arguments, and from "already" existing facts. For, whereas he was about to mention some things which had already come to pass, and others which had not as yet happened; he makes those which have been brought to pass, a pledge of those which have not: in some such way, I mean, as this, "That ye may know," saith he, "what is the hope of His calling." It is as yet, he means, hidden, but not so to the faithful. "And," again, "what is the riches of the glory of His inheritance in the saints." This too is as yet hidden. "The riches of the glory," That is, the unutterable glory; for what language shall be adequate to express that glory of which the saints shall then be partakers? None. But verily there is need of grace in order that the understanding may perceive it, and admit even so much as at least one little ray. Some things indeed they knew even before; now he was desirous that they should learn more, and know it more clearly.

His phrase “eyes of the heart” clearly refers to those things we cannot understand without sense and intelligence.… Faith sees beyond what the physical eyes see. Physical eyes are in the heads of not only the wise but the unwise.

It is not without effort that we come to “know the hope of our calling and the riches of God’s inheritance in the saints.” This effort in fact comes in response to that renewing gift which God himself gives in the glorious resurrection of his own Son. This gift he gives not once but continually.… Every day Christ rises from the dead. Every day he is raised in the penitent.

Let us understand that we arrive at the full mystery of God by two routes: We ourselves by rational insight may come to understand and discern something of the knowledge of divine things. But when there is a certain divine self-disclosure God himself reveals his divinity to us. Some may directly perceive by this revelation something remarkable, majestic and close to truth.… But when we receive wisdom we apprehend what is divine both through our own rational insight and through God’s own Spirit. When we come to know what is true in the way this text intends, both these ways of knowing correspond.

That is, that He may give you the gift of being enlightened by the Spirit. For if the Spirit does not reveal the hidden mysteries, it is impossible to comprehend them by any other means. For only "He," and not an angel nor an archangel, "searches all things, even the deep things of God" (1 Cor. 2:10). "The natural man does not receive the things of the Spirit of God" (1 Cor. 2:14). Therefore, when the Spirit reveals the mysteries to us, then we shall be in the knowledge of God, and our eyes shall be enlightened, and we shall not doubt and say that this or that is impossible, but shall see all things as they are. That is, to what hope we are called. It is clear that it is to adoption and to the enjoyment of heavenly blessings and to having Christ as our head. But since this belongs to the future, spiritual revelation is needed to know it. And this, as something still unknown, has need of revelation from the Spirit — namely, what blessings the saints will inherit. For they are great. Therefore he also calls them "the riches of the glorious inheritance," that is, unspeakable glory, surpassing understanding. And he calls it an "inheritance" because it will yet be given to the sons.

Next, he explains what he asks for: First, what pertains to the gift of wisdom. Secondly, what pertains to the gift of understanding (1:18b). To the gift of wisdom belongs the knowledge of divine realities. Hence, to ask for the gift of wisdom is to ask that they enjoy a knowledge of God. He begs for this in saying in the knowledge of him, as if to say: I ask that, through the spirit of wisdom, you may have the eyes of your heart enlightened in a clearer knowledge of God. "Look at me, answer me, Yahweh my God! Enlighten my eyes; turn away the sleep of death" (Ps. 12:4). This is the opposite of those whose eyes are enlightened only with respect to temporal reality when it is more necessary and more glorious to know God. "Let not the wise man glory in his wisdom... and let not the rich man glory in his riches: but let anyone who boasts glory in this, that he understands and knows me" (Jer. 9:23-24). Three aspects pertain to the gift of understanding, one of which has reference to the present life, and two to the future. Hope, which is necessary for salvation, belongs to the present condition: "for we are saved by hope" (Rom. 8:24). Concerning this he says that you may know what, that is, how great the hope is of his calling, meaning the virtue of hope and what an immense reality it is concerned with. This [hope] is of the utmost importance because it concerns the greatest realities: "He hath given us a new birth to a living hope, by the resurrection of Jesus Christ from the dead" (1 Pet. 1:3). It is also the strongest of the virtues: "that we who have fled for refuge may have strong encouragement to hold fast to the hope set before us. This we have as a sure and firm anchor of the soul, which enters [the sanctuary] behind the veil" (Heb. 6:18-19). Yet, since what we hope for concerns the future life, the other two aspects [of the gift of understanding] pertain to the future. One, the essential reward, is common to all the just; regarding which he says what are the riches of the glory of his inheritance in the saints. Here he writes down four characteristics of those gifts. First, they are most abundant, which he implies in riches. "He who obeys me will dwell secure, and be at ease without fear of evil" (Prov. 1:33); "Glory and wealth shall be in his house" (Ps. 112:3); "Riches and honor are with me, enduring wealth and prosperity" (Prov. 8:18). Secondly, they have the greatest clarity, regarding which he says of glory, "Glory, honor and peace to everyone who does good" (Rom. 2:10). Thirdly, they are the most enduring, in reference to which he states of his inheritance, for what is hereditary is possessed permanently. "His goods will be established" (Ecclus. 31:11); "Yahweh, you have portioned my cup of smooth wine; you have cast my lot. The lines have fallen on rich land for me; the Most High has marked out my estate" (Ps. 16:5). Fourthly, he indicates that they will be most profound, as in the saints. "The sufferings of this time are not worthy to be compared with the glory to come that shall be revealed in us" (Rom. 8:18); "for this slight momentary affliction is preparing for us an incomparable eternal weight of glory" (2 Cor. 4:17).

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.

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).

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).

understanding--The oldest manuscripts, versions, and Fathers, read "heart." Compare the contrary state of unbelieving, the heart being in fault (Eph 4:18; Mat 13:15). Translate, "Having the eyes of your heart enlightened" (Eph 5:14; Mat 4:16). The first effect of the Spirit moving in the new creation, as in the original physical creation (Gen 1:3; Co2 4:6). So THEOPHILUS to AUTOLYCUS (1.3), "the ears of the heart." Where spiritual light is, there is life (Joh 1:4). The heart is "the core of life" [HARLESS], and the fountain of the thoughts; whence "the heart" in Scripture includes the mind, as well as the inclination. Its "eye," or inward vision, both receives and contemplates the light (Mat 6:22-23). The eye is the symbol of intelligence (Eze 1:18). the hope of his calling--the hope appertaining to His having called you; or, to the calling wherewith He has called you. and--omitted in the oldest manuscripts and versions. riches of the glory-- (Col 1:27). his inheritance in the saints--The inheritance which he has in store in the case of the saints. I prefer explaining, "The inheritance which He has in his saints." (See on Eph 1:11; Deu 32:9).