TEXT. 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 towards 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: PARAPHRASE. might praise him for his grace and mercy to them, and all mankind magnify his glory for his abundant goodness to them, by receiving them freely into the kingdom of the Messiah, to be his people again, in a state of peace with him, barely 7 for the sake of him that is his beloved': In whom we have redemption by his blood, viz. the forgiveness of transgressions, 8 according to the greatness of his grace and favour, Which he has overflowed in towards us, in bestowing on us so full a knowledge and comprehension of the extent and design of the Gospel, and prudence to comply with it as it becomes 9 you; In that he hath made known to you the good pleasure of his will and purpose, which was a P mystery, that he hath NOTES. his mere good pleasure, that he even then purposed to enlarge his kingdom under the Gospel, by admitting all, that of all the nations whatsoever would come in and submit themselves, not to the law of Moses, but to the rule and dominion of his Son Jesus Christ; and this, as he says in the next words, "for the praise of the glory of his grace." 11 do not think that any thing of greater force can be imagined to raise the minds of the Ephesians above the Jewish rituals, and keep them steady in the freedom of the Gospel, than what St. Paul says here, viz. That God, before the foundation of the world, freely determined within himself to admit the Gentiles into his kingdom to be his people, for the manifestation of his free grace all the world over, that all nations might glorify him: and this, for the sake of his Son Jesus Christ, who was his beloved, and was so chiefly regarded in all this; and therefore it was to mistake or pervert the end of the Gospel, and debase this glorious dispensation, to make it subservient to the Jewish ritual, or to suppose that the law of Moses was to support, or to be supported, by the kingdom of the Messiah, which was to be of a larger extent, and settled upon another foundation, whereof the Mosaical institution was but a narrow, faint, and typical representation. 7 "We" does as plainly here stand for the Gentile converts, as it is manifest it does in the parallel place, Col. i. 13, 14. 8 That by a ropa St. Paul means a comprehension of the revealed will of God in the Gospel, more particularly the mystery of God's purpose of calling the Gentiles, and taking out of them a people and inheritance to himself in his kingdom under the Messiah, may be perceived by reading and comparing chap. i. 8. Col. i. 9, 10, 28, and ii. 2, 3, which verses, read with attention to the context, plainly show what St. Paul means here. That this is the meaning of this verse, I refer my reader to Col. i. 9, 10. 9 pI cannot think that God's purpose of calling the Gentiles, so often termed a mystery, and so emphatically declared to be concealed from ages, and par TEXT. 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: PARAPHRASE. 10 purposed in himself, Until the coming of the due time of that dispensation, wherein he hath predetermined to reduce all things again, both in heaven and earth, under one head in NOTES. ticularly revealed to himself; and as we find in this epistle, where it is so called by St. Paul five times, and four times in that to the Colossians, is by chance, or without some particular reason. The question was, "whether the converted Gentiles should hearken to the Jews, who would persuade them it was necessary for them to submit to circumcision and the law, or to St. Paul, who had taught them otherwise." Now there could be nothing of more force to destroy the authority of the Jews in the case, than the showing them that the Jews knew nothing of the matter, that it was a perfect mystery to them, concealed from their knowledge, and made manifest in God's good time at the coming of the Messiah, and most particularly discovered to St. Paul by immediate revelation, to be communicated by him to the Gentiles; who, therefore, had reason to stick firm to this great truth, and not to be led away from the Gospel which he had taught them. 9 See chap. iii. 9. 10 Avansara properly signifies to recapitulate, or recollect, and put together the heads of a discourse. But since this cannot possibly be the meaning of this word here, we must search for the meaning which St. Paul gives it here in the doctrine of the Gospel, and not in the propriety of the Greek. 1. It is plain sacred Scripture that Christ at first had the rule and supremacy over all, and was head over all. See Col. i. 15–17. Heb. i. 8. 2. There are also manifest indications in Scripture that a principal angel, with great numbers of angels his followers joining with him, revolted from this kingdom of God, and, standing out in rebellion, erected to themselves a kingdom of their own in opposition to the kingdom of God, Luke x. 17—20, and had all the heathen world vassals and subjects of that their kingdom, Luke iv. 5-8. Matth xii. 26-30, John xii. 31, and xiv. 30, and xvi. 11. Eph. vi. 12. Col. i. 13. Rom. i. 18, &c. Acts xxvi. 18, &c. 3. That Christ recovered this kingdom, and was reinstated in the supremacy and headship in the fulness of time (when he came to destroy the kingdom of darkness, as St. Paul calls it here) at his death and resurrection. Hence, just before his suffering, he says, John xii. 31, "Now is the judgment of this world: now shall the prince of this world be cast out." From whence may be seen the force of Christ's argument, Matth. xii. 28, "If I cast out devils by the Spirit of God, then the kingdom of God, is come unto you:" for the Jews acknowledge that the Spirit of God, which had been withdrawn from them, was not to be given out again until the coming of the Messiah, under whom the kingdom of God was to be erected. See also Luke x. 18, 19, 4. What was the state of his power and dominion, from the defection of the angels and setting up the kingdom of darkness, until his being reinstated in the fulness of time, there is little revealed in sacred Scripture, as not so much pertaining to the recovery of men from their apostasy, and reinstating them in the kingdom of God. It is true God gathered to himself a people, NOTE. and set up a kingdom here on earth, which he maintained in the little nation of the Jews till the setting up the kingdom of his Son, Acts i. 3, and ii. 36, which was to take place, as God's only kingdom here on earth, for the future. At the head of this, which is called the church, he sets Jesus Christ his Son : but that is not all; for he, having by his death and resurrection conquered Satan, John xii. 31, and xvi. 11. Col. ii. 15. Heb. ii. 14. Eph. iv. 8, has all power given him in heaven and earth, and is made the head over all things for the church, [Matth. xxviii. 18, and xi. 27. John iii. 35, and xiii. 3. Eph. i. 20-22. Heb. i. 2-4, and ii. 9. 1 Cor. xv. 25, 27. Phil. ii. 8—11. Col. ii. 10. Heb. x. 12, 13. Acts ii. 33, and v. 31. In both which places it should be trans ated "to the right hand of God"] Which reinstating him again in the supreme power, and restoring him, after the conquest of the devil, to that complete headship which he had over all things, being now revealed under the Gospel, as may be seen in the text here quoted, and in other places; I leave to the reader to judge whether St. Paul might not probably have an eye to that in this verse, and in his use of the word avanpaharru. But to search thoroughly into this matter (which I have not, in my small reading, found any where sufficiently taken notice of) would require a treatise. It may suffice at present to take notice that this exaltation of his is expressed, Phil. ii. 9, 10, by all things in heaven and earth bowing the knee at his name; which we may see further explained, Rev. v. 13. Which acknowledgment of his honour and power was that, perhaps, which the proud angel that fell, refusing, thereupon rebelled. If our translators have rendered the sense of avansprobe right, by "gather together into one," it will give countenance to those who are inclined to understand by "things in heaven and things on earth," the Jewish and Gentile world: for of them St. John plainly says, John xi. 52, "That Jesus should die, not for the nation of the Jews only, but that also ouvez az y us w, he should gather together in one the children of God that were scattered abroad," i. e. the Gentiles that were to believe, and were by faith to become the children of God; whereof Christ himself speaks thus, John x. 16, "Other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd." This is the gathering together into one that our Saviour speaks of, and is that which very well suits with the apostle's design here, where he says in express words, that Christ makes тa aμpoтepa ev, makes both Jews and Gentiles one. Eph. ii. 14. Now that St. Paul should use heaven and earth, for Jews and Gentiles, will not be thought so very strange, if we consider that Daniel himself expresses the nation of the Jews by the name of heaven, Dan. viii. 10. Nor does he want an example of it in our Saviour himself, who, Luke xxi. 26, by "powers of heaven," plainly signifies the great men of the Jewish nation; nor is this the only place in this epistle of St. Paul to the Ephesians, which will bear this interpretation of heaven and earth: he who shall read the fifteen first verses of chap. iii. and carefully weigh the expressions, and observe the drift of the apostle in them, will not find that he does manifest violence to St. Paul's sense, if he understands by "the family in heaven and earth," ver. 15, the united body of Christians, made up of Jews and Gentiles, living still promiscuously among those two sorts of people, who continued in their unbelief. However, this interpretation I am not positive in; but offer it as a matter of inquiry, to such who think an impartial search into the true meaning of the sacred Scripture the best employment of all the time they have. TEXT. 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. PARAPHRASE. 11 Christ; In whom we became his possession and the lot of his inheritance, being predetermined thereunto according to the purpose of him, who never fails to bring to pass what he 12 hath purposed within himself: That we of the Gentiles, who first through Christ entertained hope, might bring praise and NOTES. 11 'So the Greek word expany will signify, if taken, as I think it may, in the passive voice, i. e. we Gentiles, who were formerly in the possession of the devil, are now, by Christ, brought into the kingdom, dominion, and possession of God again. This sense seems very well to agree with the design of the place, viz. that the Gentile world had now, in Christ, a way open for their returning into the possession of God under their proper head, Jesus Christ. To which suit the words that follow," that we, who first among the Gentiles," entertained terms of reconcilation by Christ, "might be to the praise of his glory," i. e. so that we of the Gentiles who first believed did, as it were, open a new scene of praise and glory to God, by being restored to be his people, and become again a part of his possession; a thing not before understood nor looked for. See Acts xi. 18, and xv. 3, 14–19. The apostle's design here being to satisfy the Ephesians that the Gentiles were, by faith in Christ, restored to all the privileges of the people of God, as far forth as the Jews themselves. See chap. ii. 11-22, particularly ver. 19, xanponu, it may, I humbly conceive, do no violence to the place to suggest this sense, 66 we became the inheritance," instead of" we have obtained an inheritance; that being the way wherein God speaks of his people the Israelites, of whom he says, Deut. xxxii. 9, "The Lord's portion is his people, Jacob is the lot of his inheritance." See also Deut. iv. 20. 1 Kings viii. 51, and other places. And the inheritance which the Gentiles were to obtain, was to be obtained, we see, Col. i. 12, 13, by their being translated out of the kingdom of Satan into the kingdom of Christ. So that take it either way, that "we have obtained an inheritance," or "we are become his people and inheritance," it in effect amounts to the same thing, and so I leave it to the reader. ti. e. God had purposed, even before the taking of the Israelites to be his people, to take in the Gentiles, by faith in Christ, to be his people again: and what he purposes he will do, without asking the counsel or consent of any one; and therefore you may be sure of this your inheritance, whether the Jews consent to it or no. 12 "It was a part of the character of the Gentiles to be without hope; see chap. ii. 12. But when they received the Gospel of Jesus Christ, they then ceased to be aliens from the commonwealth of Israel, and became the people of God, and had hope, as well as the Jews; or as St. Paul expresses it, in the name of the converted Romans, Rom. v. 2, "We rejoice in hope of the glory of God." This is another evidence that nuar, "we," here stands for the Gentile converts. That the Jews were not without hope, or without God in the world, appears from that very text, Eph. ii. 12, where the Gentiles are set apart TEXT. 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. PARAPHRASE. 13 glory to God. And ye, Ephesians, are also, in Jesus Christ, become God's people and inheritance, having heard the word of truth, the good tidings of your salvation, and, having 14 believed in him, have been sealed by the Holy Ghost; Which was promised, and is the pledge and evidence of being the people of God, his inheritance given out for the redemption NOTES. under a discriminating description, properly belonging to them: the sacred Scripture nowhere speaks of the Hebrew nation, that people of God, as without God, or without hope; the contrary appears every where. See Rom. ii. 17, and xi. 1, 2. Acts xxiv. 15, and xxvi. 6, 7, and xxviii. 20. And therefore the apostle might well say that those of the Gentiles, who first entertained hopes in Christ, were "to the praise of the glory of God." All mankind. having thereby, now, a new and greater subject of praising and glorifying God, for this great and unspeakable grace and goodness to them, of which before they had no knowledge, no thought, no expectation. 13 Evenal pes seems, in the tenour and scheme of the words, to refer to wa alexxnownμer, ver. 11. St. Paul making a parallel here between those of the Gentiles that first believed and the Ephesians, tells them, that as those who heard and received the Gospel before them became the people of God, &c. to the praise and glory of his name; so they, the Ephesians, by believing, became the people of God, &c. to the praise and glory of his name, only in this verse there is an ellipsis of expatine. 14 The Holy Ghost was neither promised nor given to the heathen, who were apostates from God, and enemies, but only to the people of God; and therefore the convert Ephesians, having received it, might be assured thereby that they were now the people of God, and rest satisfied in this pledge of it. > The giving out of the Holy Ghost, and the gift of miracles, was the great means whereby the Gentiles were brought to receive the Gospel, and become the people of God. "Redemption," in sacred Scripture, signifies not always strictly paying a ransom for a slave delivered from bondage, but deliverance from a slavish estate into liberty: So God declares to the children of Israel in Egypt, Exod. vi. 6, "I will redeem you with a stretched-out arm." What is meant by it is clear from the former part of the verse, in these words, "I will bring you out from under the burthen of the Egyptians, and I will rid you out of their bondage." And in the next verse he adds, " and I will take you to me for my people, and I will be to you a God:" the very case here. As God, in the place cited, promised to deliver his people out of bondage, under the word "redeem;" so Deut. vii. 8, he telleth them, that he "had brought them out with a mighty hand, and redeemed them out of the house of bondage, from the hand of Pharaoh, king of Egypt:" which redemption was performed by God, who is called the Lord of hosts their Redeemer, without the payment of |