Ephesians 2

Ephesians 2:6

Eph. 2:6. “And hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” The meaning is not, hath made us sit together with one another, but together with Christ; as it is said in the foregoing verse, “He hath quickened us together with Christ,” as the Apostle goes on in this verse, “He hath raised us up together with Him, and hath made us sit together with Him in heavenly places.” This is more plain by looking at these two verses as in the original. It is here evident that the with which each verb is compounded has respect to the same thing, and that each one denotes the communion the saints have with Christ, in being quickened and also raised up and set in heavenly places. The import of the original would perhaps have been more naturally suggested to us if the translation had been thus, “He hath jointly quickened with Christ, and jointly raised us up, and jointly set us in heavenly places in Christ;” and when, as in the last cause, there is added “in Christ Jesus,” it is to denote that the saints ascend into heaven, and reign in glory there with Him, and in Him, which more fully expresses the manner in which the saints have communion with Christ in His ascension to heaven, and that dignity and glory that He possesses there, as sitting with Him on His throne.

Eph. 2:7

Ephesians 2:7

Eph. 2:7. “That in the ages to come he might show the exceeding riches of his grace in his kindness towards us through Christ Jesus.” Intimating that this was not made known in ages past, but in a great measure kept hid, as it is said in the next chapter, at the 5th verse, which in other ages was not made known to the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit. The riches of God’s grace in his kindness through Christ Jesus here spoken of, is the same with those unsearchable riches of Christ spoken of in the next chapter, 8th and 9th verses, which the apostle there says was a mystery, which from the beginning of the world had been hid in God. So Romans 16:25, “According to the revelation of the mystery which was kept secret since the world began;” and Colossians 1:26; Colossians 1:27, “Even the mystery which hath been hid from ages and generations, but is now made manifest to his saints, to whom God would make known what is the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory.” The apostle, in this text we are upon, speaks of it as being now made known for the present and all future ages; brought to light for the last ages of the world, which were new begun. Upon second, thought, I am inclined to doubt whether by may not be meant the world to come; is almost every where put for world, and is always put for the world to come, though here it be in the plural number. See Ephesians 1:21 and this chap. verse 2 in the original. Ephesians 2:7. “That in the ages to come he might show the exceeding riches of his grace in his kindness towards us in Christ Jesus.” In Dr. Goodwin’s Works, vol. I. part II, p. 237, there are two interpretations of this. “I. Some say that what is intended is God’s holding forth in that kindness which he had shown to the primitive Christians (whom he had converted out of so desperate and damnable a condition), an assurance of the communication of the like riches of his grace in all ages to come, to the end of the world, whereof they were the patterns and examples. I find most of the protestant writers run this way, and the most judicious among the papists. “II. Others say, that this showing forth the riches of his grace in ages to come is to eternity, after the resurrection which he had spoken of in the words immediately before; and that these words do contain the utmost accomplishment, the manifestation and breaking up of the hidden treasure, which shall be expended in the world to come, and requires an eternity to be spending in. And I find this latter to be the sense that all the ancient interpreters run upon, not one exempted, and some of our protestant writers, and most of the papists.” Ibid. P. 238. “That of the apostle, 1 Timothy 1:16 is alleged as parallel with these words in the former interpretation. ‘For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting.’” P. 240, 241, 242, 243, 244. - “But to go on to the second interpretation, which I think to be as much the scope of the apostle here, if not more than the other; and if both cannot stand together, I had rather cast it to exclude the other and take this. To confirm this interpretation to you, I shall lead you along through these several reasons. I will begin with the phrase, In the ages to come, in opposition to this present world, as the apostle calleth this in Galatians 1:4. You have the very phrase in the first chapter of this epistle, [to the Ephesians,] verse 21 (Ephesians 1:21). “Far above all principalities, etc. not only in this world but that which is to come,” e? t? a????; the word translated there world to come, is the word which is used here for ages. And in Hebrews 6:5, they are said to have tasted of the powers of the world to come. It is the word that is here used for ages.But it will be objected, are ages, in the plural, taken for the times after the day of judgment to eternity, where there is no flux of time? - For that, my brethren, the Scripture often expresseth it in the plural. Also, you read of the phrase for ever and ever, you have it in Revelations again and again: “We shall reign with Christ for ever and ever,” it is for ages and ages. You have the same in Romans 16:27; and in the 3rd chap. of this epistle, [to the Ephesians,] verse 21 (Ephesians 3:21), you shall find it in the plural as well as here. “Unto him be glory in the church by Christ Jesus throughout all ages, world without end.” He means not only this world, but the world that is to come too; and why? because that to come is the age of ages, it is the secula seculorum.And then it is to be considered that in these words, “That in the ages to come he might show the exceeding riches of his grace,” is held forth God’s ultimate and highest end that he hath in the salvation of man.

He mentions it as the close of all, in the language of a final event. But this is accomplished in heaven, and nowhere else. The gospel revealeth infinite grace to us, but the exceeding riches of grace shall be broken up in the world to come. There is a reserve of it for eternity, such as we cannot now comprehend. Therefore here is now intended the actual enjoyment that those saints which God hath now quickened, and set in heaven in Christ, shall have in ages to come of these exceeding riches of grace, which Christ hath taken possession of for them in heaven. And then it is to be observed the apostle’s order in discoursing of our salvation in this place. He sets out salvation in all the gradual accomplishments of it, until it is made fully perfect and complete. First he shows what is begun in our own persons in quickening of us. He tells us, secondly, how heaven and the resurrection is made sure to us, though we do not enjoy it; verse 6, “He hath raised us up together, and made us sit together in heavenly places in Christ Jesus.” Now then, here, in the 7th verse, as the close of all, he shows how that God will spend to eternity the exceeding, the utmost riches of that grace; there he will show it, and then he will bring it forth. In the world to come he will bring forth all his rich treasure, and then shall salvation be complete, and there shall be the utmost demonstration of it. It answers the parallel that the apostle did intend to make between Christ and us. He tells us in the first chapter, that the same power works in us that believe, that wrought in Christ when God raised him from the dead, and set him at his own right hand in heavenly places; and here you see in the 6th verse of this 2nd chapter, the verse next before the text, he brings in the parallel, “He hath quickened us, saith he, and raised us up, and made us sit in heaven in him.” There it is said of Christ, that in heaven he sits far above all principality, etc. not only in this world, but that which is to come. To make up the parallel now on our parts, he tells us in this chapter, You have worlds to come (for it is the same word, only in the plural number), in which to sit with Christ, and you shall have all the riches of God’s free grace, bringing in joy and happiness to you to feast you with unto eternity. Then again the phrase show forth, will exceedingly fit this interpretation. For we do not see now otherwise than by faith the riches of the glory that Christ hath taken possession of for us in heaven. But, saith he, After the resurrection in the world, or ages, to come, he will show them forth; and so it is a parallel place with that Colossians 3:3; Colossians 3:4, where he had said, verse 1-4, “Ye are risen with Christ,” as here he addeth, “Your life is hid with Christ in God, but when Christ, who is your life, shall appear, then shall ye also appear with him in glory.” That in Romans 9:23 is a clear parallel to this in the text. The apostle there, in verse 22 says, “What if God, willing to show his wrath (it is the same word), and to make his power known, and that he might make known the riches of his grace, which he there calls the riches of his glory, on the vessels of mercy before prepared unto glory.” The word likewise exceeding riches, agrees well with this sense. The apostle uses the phrase, the exceeding riches of his grace, nowhere that I know of but here; and why? Because he speaks of the utmost manifestation and accomplishment of the height of the riches of grace, which shall not be till then. And here is another confirmation also of this interpretation. We have here a continued discourse of the apostle, which agrees with the 18th verse of the foregoing chapter, which ends with this verse of the second chapter. There he begins this discourse by praying that they might know what is the riches of the glory of his inheritance in the saints, and then concludes his discourse in this verse, by signifying that there is a world to come wherein God will show forth the exceeding riches of his grace towards them. The apostle begins and ends his discourse with these riches of grace and glory; in this glorious circle involving all things concerning our salvation.

Eph. 2:12

Ephesians 2:12

Eph. 2:12. “That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world.” The first of these things here mentioned is the foundation of all the rest that follow. A being without Christ is the foundation of being aliens from the commonwealth of Israel, and strangers from the covenant of promise, having no hope. And the last thing here mentioned is the sum of all the rest. A being without God in the world is the sum of all evil. A being without Christ, and aliens from the commonwealth of Israel, and strangers from the covenant of promise, and without hope, are all summed up in being without God in the world.

Ephesians 2:19-23

Eph. 2:19-22

Eph. 2:19-22. “And what is the exceeding greatness of his power to us-ward, etc. - According to the working of his mighty power, which he wrought in Christ Jesus, when he raised him from the dead, and set him at his own right hand in heavenly places, far above all principality and power, etc. - And hath put all things under his feet,” etc. In the work that was wrought, and the alteration made in exalting Christ from the depth of his humiliation to his height of glory, two things are to be considered, viz., the relative change, or change of Christ’s circumstances; and the real change made in the human nature, which was not only greatly exalting it from that low state of sorrow, weakness of body and mind, and comparative meanness of nature, and narrow capacity, to that high, and as it were infinite, degree of knowledge, power, holiness, joy, and real inherent glory; (here is to be considered the change made both in body and in soul. Christ, in his exaltation, not only received power, riches, honor, and blessing, wherein the change of circumstances consisted, but also wisdom and strength, as in Revelation 5:12 ); but exalting it to this from a far lower state, from a state of death under which he descended into the lower parts of the earth, and as it were into hell; in raising him from which, we may conceive greater difficulty than in raising another from the dead, as we may suppose all the powers of hell engaged to their utmost to hinder his resurrection. This real change made in Christ in his resurrection and exaltation, is an unspeakably greater power than the work of creation, not only considering the term from, which was a state of death, and so a creation as it were from nothing; but as overcoming the greatest created power; but especially if we consider the term to which, or the thing finally extant as the fruit of this work, which is as it were infinitely higher, greater, and more excellent than any thing accomplished in the old creation.

But then Christ in this affair is not to be considered by the apostle singly and personally; but all his church are considered as thus raised and exalted with him, and in him; he as the head, and they as partaking members. This power is manifested in raising them, in raising their dead souls from an infinite depth, infinitely lower than a state of nonentity, and from under as it were infinitely strong chains, to hold them in that state, and the most mighty opposition to their restoration; and also raising their bodies from the dead, and from a state of corruption, and exalting them with Christ, making their bodies like his glorious body, and their souls like his glorious soul; giving them a participation of his elevation of nature, his exalted knowledge, strength, holiness, beauty, glory, and joy, according to their capacity and station.

Herein, in this whole work of the restoration and exaltation of Christ mystical, is above all things manifested the power of God and the new creation.

Eph. 3:10