Westminster Annotations, Ephesians 2
ANNOTATIONS ON THE EPISTLE OF PAVL THE Apostle to the EPHESIANS.
CHAP. I.
Vers. 1. To the saints] Gr. Tec. to all the saints.
V. 3. Blessed be the God, &c.] See 2 Cor. 1. 3. 1 Pet. 1. 3.
blessings] Gr. benedictions.
heavenly places] Or, things. Heavenly blessings are opposed to earthly, upon which the Old Testament most runneth; now spirituall blessings in Christ are called heavenly, either because God the Father gave us them from his high Throne above; or because the Saints have these gifts bestowed on them which belong properly to the citizens of heaven; or because by virtue of these gifts, even whilest we are upon earth, our conversation is in heaven, Phil. 3. 20.
V. 4. chosen] According as God by his election framed a new body out of mankind in opposition to the first, whose head was Adam, in whom they did all sinne and die, and ordained Christ to be their head, that in him all might be gathered and made partakers by him of his grace, life and glory; so also hath he accomplished this counsell of his in time, dispensing all his graces unto his Church by Christ in his sacred communion. See Chap. 3. 11. 2 Tim. 1. 9. Election or choyce here is taken for the eternall decree of election which is of certain men in time drawn out of the common lump of corrupt mankind. See Joh. 15. 16. Rom. 8. 29. 1 Thess. 2. 13. 1 Pet. 1. 2.
in him] Or, by. That is, in Christ as our head; or, by Christ as our Mediatour.
foundation of the world] Gr. casting, or laying. viz. of the foundation of the world.
that we should be holy] God did not choose us because we were, or otherwise would have been holy; but to the end that we should be holy, being clothed with Christs righteousnesse through faith, which though it be not here expressed, yet it is necessarily implyed. For there can be no holinesse, nor love without true faith, sith by faith it is that our hearts are purified, Act. 15. 9.
and without blame before him] NOt onelyonly before men, as hypocrites may for a while, but in sinceritie, as in Gods presence. See Gen. 17. 1. Luk. 1. 6. And this holinesse and unblameablenesse is true and unfained in this life, and here begun by the power of Gods Spirit; but it shall not be perfected in all parts and degrees till the life to come, 1 Cor. 13. 10. Ephes. 5. 27. Phil. 3. 12. Yet even this unperfect holinesse and unblameablenesse of ours in this present life is acceptable to God in Christ, and received as perfect, he forgiving us our failings, through faith in Christ, Colos. 2. 10. Heb. 13. 21. 1 Pet. 2. 5.
in love] This some do understand of the love wherewith God loved us, construing it with the word chosen; yet it may be fitly joyned with the words holy and without blame, and understood of our love towards God and our neighbour, wherein this holinesse doth chiefly manifest it self, 1 Cor. 13. 1. Gal. 5. 6.
V. 5. the adoption of children] Of this adoption whereby we are made children of God, and coheirs with Christ, we have here indeed the beginning and expectation, John 1. 12. Rom. 8. 15. but the full fruition of this adoption and inheritance we shall not enjoy it till hereafter, Rom. 8. 23. Gal. 4. 5. Heb. 9. 15. 1 John 3. 2.
to himself] Or, into himself. To his glory, or for his own sake.
according to the good pleasure of his will] Not for any desert or worth of our own, but onelyonly out of his own free undeserved grace and favour, Romanes 9. 11, 12, 15, 16. and 11. 6. and 2 Tim. 1. 9.
V. 6. To the praise of the glory of his grace] That is, to the praise of his glorious grace, that as his bountifull goodnesse deserveth all praise, so also it should be set forth and published.
hath made us accepted in the beloved] Gr. hath ingraciated us in the beloved.
V. 7. grace] Gr. Tec. bounty, or, goodnesse.
V. 8. in all wisdome and prudence] In perfect and sound wisdome. Wisdome and prudence so differ, that wisdome principally respects contemplation, and prudence, action. Wisdome is a vertue of the minde, whereby we know coelestiall mysteries; prudence, whereby we wisely order the affairs of our life, and regulate our Christian conversation. By all wisdome here, as in Colos. 16. either all kinde of wisdome is understood, or all saving wisdome.
V. 9. according to his good pleasure] Not onelyonly the election, but also the vocation of the adopted sonnes of God, proceedeth from meer grace.
V. 10. in the dispensation] Gr. Tec. according to the dispensation. That is, in the time prefixed by his providence, the dispenser of times, and of order in all things, for the accomplishment of the promises concerning the Messiah. The Greek word foreign, signifieth such a dispensation, as house-keepers use in the governing of their house and family, ordering and disposing their provisions, and every thing else in a fit time, and a convenient manner. Thus also hath God ordained and setled in his house, that is, in his Church, even from the beginning of the world, certain times, in which, and manner, according to which, and persons, by whom all things are to be performed.
fulnesse of times] See Gal. 4. 4.
gather together in one] The word in the Originall foreign, signifieth, to reduce into one capitall summe, or, bring under one head.
both which are in heaven, &c.] Hereby some understand the faithfull, whereof some are already in heaven, others are yet upon the earth. Others understand this place, not of the blessed souls in heaven, and beleeving men upon earth gathered by Christ under one head, and into one bodie; but of the Angels in heaven, which by Christ are reconciled to men, and both gathered together under one Head, which before-time had beene divided and rent asunder by reason of the sinnes of men. Heb. 12. 22, 23. Revel. 19. 10.
heaven] Gr. the heavens.
in him] The faithfull are said to be gathered together in Christ, because they are joyned together with him, through faith, and become as it were one man.
V. 11. In whom also we have obtained, &c.] Gr. Tec. In whom we are called, being.
all things] All things are attributed to the grace of God, without exception, and yet for all that we are not stocks, for he giveth us grace both to will, and to do those things that are good. Phil. 2. 13.
counsell of his own will] He saith not simply, according to his will, but, according to the counsell of his will; to teach us, that God, as an intelligent and most wise Agent, doth all things upon most just and prudent grounds, known to himself, and hath alwayes a reason for his will, though to us his will must stand for the supreme reason; stat pro ratione voluntas.
V. 12. who first trusted in Christ] Or, hoped. Either he speaketh this of the Jews, who were called to the faith of Christ before the Gentiles, or he speaketh it of the Apostles, who were simply the first-fruits of all beleevers, and brought both Jews and Gentiles to the Christian faith.
V. 13. sealed with that holy Spirit of promise] Or, the holy Spirit. The manner of speech is taken from men, who for better assurance and confirmation of any promises, are won to give sealed Bills, Bonds, or Letters; and that for the most part, with imprinting or stamping their own Arms or Cognizance upon them. Now the promises of the pardon of our sins, of our adoption and everlasting inheritance are made unto us in the Gospell, and applyed to us by faith; and the sealing of the Spirit, that is added thereunto, is our regeneration, and the renewing of Gods image within us, which is, as it were, printed upon our souls, when we beleeve in Christ, to assure us more and more of the accomplishment of those his promises. 2 Cor. 1. 22. Chap. 4. 30.
V. 14. untill] Or, for.
purchased] Or, purchase.
V. 17. in the knowledge] Or, for the acknowledgement.
V. 19. exceeding greatnesse of his power] The greatnesse of Gods power is as much manifested in the raising of our souls from the death of sin to the life of grace, as in the raising dead bodies from the grave: and the very phrase sheweth, that the work of the holy Ghost in breeding faith in us, is more then a morall swasion, to which we may yeeld, or not; for such a swasion cannot be said to be the working of Gods mightie power, like to that whereby he raised Christ from the dead.
of his mighty power] Gr. of the might of his power.
V. 20. and set him at his own right hand] See Rom. 8. 34.
V. 21. principalitie] Or, rule.
every name that is named] Above every thing whatsoever it be, or above all persons, be they of never such power or excellency. Honourable and famous men are called men of name, and the Name of the Lord is often taken in Scripture for the Lord himself. (Phil. 2. 9.) The Apostles meaning is, that Christ, even as man, is exalted, not onelyonly above all States and Potentates upon earth, but also all Angels and Archangels in heaven.
V. 22. And hath put all things under his feet] See Psalme 8. 6. 1 Cor. 15. 25.
head over all things to the Church] Christ is said to be the Head of the Church in three respects, especially. First, in that he is above the Church, and ruleth it, as the head guideth the body. Secondly, because he conveyeth life into it, as the head doth to the members. Thirdly, because he provideth for it, as the Head doth for the members, and participates in the same nature with it, as the head doth with the members.
V. 23. the fulnesse of him that filleth all in all] The love of Christ is so great to the Church, that though he doth fully satisfie all with all things, yet he esteemeth himself but as a maimed and imperfect head, unlesse he have the Church joyned to him as his body.
CHAP. II.
Vers. 2. ANd you hath he quickned] See Colos. 2. 13.
dead in trespasses and sins] Not dead to sinnes, but dead in sins: He is dead to sin, in whom sin hath little or no power, (Rom. 6. 2, 11.) but he is dead in sin, who hath no life of grace in him: all that are unregenerate are dead in this sense; for as the immortality of them which are damned, is no life, so the uniting of body and soul is properly no life, but death in them who are not ruled by the Spirit of God. By trespasses and sinnes some understand the same, for sinne is called foreign, as it implieth a slip or falling; but foreign, as it is an aberration from, or missing the right way. Others distinguish between trespasses and sinnes, and make trespasses the beginning as it were, and sinnes the consummation of wicked works; or, as Saint Austine conceiveth, a trespasse is an omission of good, sinne, a commission of evill.
V. 2. according to the course of this world] The Originall foreign, is by some rendred, the age of this world; by others, the life of this world; or, generation of this world; by the Syrian interpreter and Tremelius, mundaneitatem, the vanitie; or, word for word, worldlinesse of this world: the meaning is, after the common course and fashion of worldlings, that think of no other world then this present.
according to the prince] According to the will, instigation and suggestion of Satan, who being cast out of the higher heaven of glory, Luke 10. 18. Revel. 12. 8. doth wander about now, and exercise the power God permits him in these low regions of the air, untill he be shut up into the dungeon of eternall torments. 2 Cor. 4. 4.
of the power of the air] That hath power in moving the air, and raising storms there, as appeareth by the story of Job, (Job 1) and continually fighting against the faithfull out of the air, Ephes 6. 12. Or, the word foreign may be taken, as it is often, in Hesiod and Homer, for, foreign (as Hesiod. foreign, caligine induti] that is, darknesse; and that indeed is his proper style, for as God is the Father of lights, so the Devill the Prince of darknesse.
now worketh in the children of disobedience] The particle now is added here, by reason that Satan, since the preaching of the Gospell, hath lost that operation and full sway in the faithfull, which formerly he had indifferently over all, albeit he doth not cease to assault and molest them; but the power that is left him now, is chiefly over the unbeleevers, 2 Corinth. 4. 4. 2 These. 2. 9, 10. and those whom God hath given over to Satan, who maliciously refuse the Gospel; and he by his operations and suggestious leadeth them whithersoever he will.
V. 3. also we] After that he had condemned the Gentiles, he confesseth, that hte Jews (among whom he numbreth himself) were no whit better.
in the lusts of our flesh] By the name of flesh, in the first place he meaneth the whole man, which he afterwards divideth into two parts, into the flesh, which the Philosophers terme the sensitive or irrationall part; and into the minde, which they call the rationall; so that he leaveth nothing in man that is not dead in sinne▪ and concludeth, that the whole man is borne subject to the wrath and curse of God. (John 3. 6.)
the desires] Gr. the wills.
were by nature the children of wrath] Children of wrath may be understood, either actively, such as deserve wrath, as Judas is said to be the childe of perdition, (John 17. 12.) and the Pharisees Proselytes, the children of hell: (Matth. 23. 15.) or passively, such as are lyable to the wrath of God, and the sentence of eternall death; men in Gods hatred, as well as others, that is, profane people which know not God.
V. 6. And hath raised us up together] To wit, as he addeth afterwards, in Christ: for as yet this is not fulfilled in us, but on…ly in our head, by whose Spirit we have begun to die to sinne, and live to God, untill that work be fully brought to an end; but yet the hope is certain, for we are as sure of that we look for, as we are of that we have received already.
V. 7. through Christ Jesus] Or, in.
V. 8. by grace are ye saved through faith] Christ is the meritorious▪ grace the efficient, and faith the instrumentall cause of our justification and salvation: grace and faith stand one with another, to which two these are contrary, to be saved by our selves or our works▪ And because it might be objected, that faith is our work, and consequently that if we are justified by faith we are justified by works; the Apostle immediately addeth that though this faith be in us, et it is not of us, that is, not from the power of nature, but that it is meerly the gift of God: and this is to be meant not onelyonly of the habit of faith, but the very act, as Saint Augustine in his 107. Epistle. Prosp. l. 1. de vocat. Gent. and the Synod held at Aurasica canon the last, clearly prove out of Philippians 1. 29.
V. 10. his workmanship] We are Gods workmanship, both in respect of our first creation, and in respect of our regeneration, which is a second creation: of which these words are to be understood, for he speaketh not of us as we are by nature, but as new creatures in Christ by grace.
ordained] Or, prepared.
V. 11. remember that ye] Applying the former doctrine to the Gentiles, he sheweth that they were not onelyonly as the Jewes by nature, but also after a speciall sort strangers and without God, and therefore they ought the rather to remember so great a benefit of God as was their admittance into the covenant of grace.
b that which is called the circumcision] Or, in regard of that. Either he meaneth by circumcision the Jews, who were known and distinguished from the Gentiles by circumcision the mark of the Covenant; or if he take not circumcision, as he doth Galatians 2. 7. for the Jewes who were circumcised, but for the sacrament it self: then the meaning is, that the Ephesians were uncircumcision in respect of the carnall circumcision, that is, were utterly destitute of it. If it be objected, that the Egyptians, and Ethiopians, and Colchians, and Arabians, and some other nations were circumcised; as Herodotus l. 2. Hieron. upon Jer. 9. Alexander ab Alexandro Gentalium l. 2. report: the answer is easie; that though they were cut in the foreskin of the flesh as the Jews were, yetthat was done to another end, either as a mark of their Nobilitie, or for some other purpose. They received it not as the seal of Gods Covenant; their Circumcision was no Sacrament at all, neither by virtue thereof had they any entrance into the true Church of God.
V. 12. without Christ] He beginneth first with Christ, who was the end of all the promises, and shadowed out to the Jews under all their Types.
being aliens from the common-wealth of Israel] That is, had no right nor title to the common-wealth of Israel.
without God in the world] The Gentiles were not simply Atheists; for they worshipped some one, some more gods; yet because they worshipped not the true God; or if they worshipped the true God, yet they worshipped him not as God, nor glorified him in their life and conversation; but became vain in their imaginations, and changed the glory of the incorruptible God into an image made like to corruptible man, &c. Rom. 1. 21. 23. they are said to be without God: and in this sense, the Turks and all Infidels may be rightly tearmed foreign▪ without God, because they worship not the true God in Christ.
V. 13. Bt now in Christ Jesus] Christ is the onelyonly bond both of Jews and Gentiles, whereby they are tied and united both to God, and one to another.
V. 14. For he is our peace] That is, the Authour and cause of our peace; as well of the peace between God and us, as between our selves: he is the cement, the onelyonly tie, and ground of the true union of Jews and Gentiles into one and the same Church.
the middle wall of partition] By the ceremonies and worship appointed by the law the Jews were divided from the Gentiles: but now Christ having broken down the partition wall, joyneth them both together both in himself, and betwixt themselves, and to God. In this manner of speech the Apostle hath regard to that partition which was in Solomons Temple between the outward court of the Gentiles, and that of the people which was Lorica lapidea, whereof Josephus de bello Judaico l. 6. c. 6. speaketh, a wall that hindred all passage, sight, and communion betwixt them, Ezek. 42. 20. The meaning is, that the Gentiles had gotten a free accesse now by the Gospel unto the Church, and the benefits thereof; being not accounted profane any longer. And it may be also, that the Apostle in this allusion had an eye to the renting of the vail in the Temple, Matth. 27. 51. Luk. 23. 45.
V. 16. in one body by the Crosse] He alludeth to the sacrifices of the law, which repr…sented that true and onelyonly sacrifice.
having slain the enmitie thereby] Or, in himself. For he destroyed death by his death, and fastened it as it were to the Crosse, and the cause sinne being taken away, all hatred and enmitie betwixt God and man necessarily ceased.
V. 17. which were afarre off, and to them that were nigh] To them that were afarre off, that is, to the Gentiles, (Isa. 57. 19.) aliens from the common-wealth of Israel, and strangers from the covenants of promise, vers. 12. and to them that were nigh; that is, to the Jews, who were neerer to God by reason of his Covenant with them, and Ordinances among them.
V. 18. through him, &c.] See Rom. 5. 2.
by one Spirit] Or, in.
V. 19. yeare no more strangers] The Gentiles are taken into the fellowship of salvation, and he describeth the excellency of the Church, calling it the Citie and House of God.
V. 20. and are built] Gr. having been built. That is, your faith whereby you subsist in the communion of Saints hath for its infallible and immoveable ground, the whole doctrine of the Old and New Testament, the main subject whereof is Christ, who in his own person is the reall and essentiall foundation, and as it were, the corner-stone, where the great strength of the building lyeth, (Psal. 118. 22. 1 Pet. 2. 6, 7.) joyning the two wals together; that is, the two different Nations of the Jews and Gentiles, of whom the Church is composed.
V. 21. Framed together] So that God is the workman, not onelyonly of the foundation, but also of the whole building.
V. 22. for an habitation of God] Both the whole Church and every particular beleever is an habitation of God; for God dwelleth in the Church, Levit. 26. 11, 12. and in every true beleever by his Spirit, 2 Cor. 6. 16.
through the Spirit] Gr. in.
CHAP. III.
Vers. 1. For this cause] He maintaineth his Apostleship against the offence of the Crosse, from whence also he taketh an argument to conforme his ministerie, affirming, that he was not onelyonly appointed an Apostle by the mercy of God; but was also particularly appointed an Apostle of the Gentiles to call them to salvation, because God had so determined it from the beginning, although he deferred a great while the manifestation of that his counsell.
the prisoner of Jesus Christ] Not imprisoned by him, but for him: as likewise in Philemon, he styleth himself a prisoner of Jesus Christ, vers. 9. cast in prison for the Gospels sake, and in particular a prisoner for the Gentiles; not onelyonly because he was their speciall Apostle, but because the ground of his sufferings at this time was the hatred of the Jews his countrey-men, who by their accusation procured him to be imprisoned at Rome: and the greatest cause why the Jewes his countrey-men thus maliced and persecuted him was, for that he made the Gentiles equall unto them, and thereby, as they conceived, impeached the priviledges and prerogatives of the Jewes above the Gentiles.
V. 2. the grace of God] Gr. Tec. of his grace.
V. 3. he made known] Gr. Tec. was made.
afore] Or, a little before.
V. 5. Which in other ages was not made known] He meaneth not that none knew the calling of the Gentiles before, but because very few in comparison knew of it: and they that did know it had it revealed unto them darkly, and for hte most part under figures in generall and confusedly. The mysterie of the calling of the Gentiles was revealed in former ages, but not so distinctly and particularly as now it is.
by the Spirit] Gr. in
V. 7. according to the gift of] Gr. according to the efficacie of.
V. 8. lesse then the least] Or, farre the least.
the least of all saints] The word in the Originall foreign, is as is were a double diminutive, and signifieth lesser then the least, if lesser might be; whereby we may learn that this eminent AposTle had descended to the lowest of those three degrees of humilitie above mentioned. See Rom. Chap. 12.
is this grace] Gr. was.
I should preach] See Gal. 1. 16.
unsearchable] Gr. not to be traced out, or found.
V. 9. make all men see] Gr. to make clear, or lightsome to all men.
which from the beginning of the world hath] Gr. from the worlds, or ages hath.
V. 10. unto the principalities and powers] That is, the blessed Angels, Rom. 8. 38. Ephes. 1. 21. Colos. 1. 16. 1 Pet. 3. 22. They are thus called by reason that God doth often make use of their mini…terie in the governing of Countreys, and Kingdomes, Dan. 4. 13. and 10. 12. And these Angels themselves are very desirous also to look into, and contemplate the manifold wisdome of God in the governing of his Church, and the dispensing of his gifts and graces in Christ to the faithfull. 1 Pet. 1. 12.
known by the church the manifold wisdome of God] That in this glorious renovation of the world by Christ, not onelyonly we, but even the Angels themselves also, may have a new proof and document of the wisdome of God in a different effect from what he demonstrated at other times by the different estate and condition of the Church under the Old and New Testament.
V. 11. eternall purpose] Eternall, as the Schooles rightly distinguish, is said in a threefold sense; a parte ante onelyonly, and so is that which had no beginning, but shall have an end: so are the Decrees of God even of such things as are accomplished in time, and have their period, eternall: and so is that purpose of God eternall, of which the Apostle here speaketh concerning the calling and incorporating of the Gentiles into the mysticall body of Christ and true Church of God. Secondly, eternall a parte post onelyonly, that had beginning, but shall have no end; and so are Angels and the souls of men eternall. Thirdly, eternall a parte ante, et a parte post, that which never had beginning, nor shall have end; and so God onelyonly is eternall.
V. 12. with confidence] Gr. in.
V. 13. faint not] Gr. shrink not back.
at my tribulations] Gr. in.
V. 14. For this cause I bow my knees] He teacheth by his own example that the efficacie of the doctrine dependeth upon the grace of God, and therefore we ought to joyn prayers to the preahing and hearing of the Word; which are needfull, not onelyonly to them who are novices in Religion, and babes in Christ; but even to those of ripest yeers and understanding in heavenly mysteries; that they growing up more and more by faith in Christ, being confirmed with all spirituall gifts, may be grounded and rooted in the knowledge of that unmeasurable love, wherewith God the Father hath loved us in Christ, seeing that the whole family, whereof part is already received into heaven, and part is yet here upon earth, dependeth upon that adoption of the heavenly Father in his onelyonly Sonne.
V. 15. whole family in heaven and earth] Or, father-hood, or whole stock. Nyssen in Psal. c. 8. defineth this family to be the whole number of all that are written in the Book of life: foreign, so the meaning is, That God who is the Father of Christ by nature, is also by adoption the Father of all the Church, which is as it were his family, and the whole congregation of his children as well of those that are already glorified in heaven, as of the rest that yet do live by faith here on earth. See Ephes. 1. 10.
V. 16. grant] Gr. give.
in the inner man] See 2 Cor. 4. 16.
V. 17. rooted and grounded in love] Gr. founded. Either rooted and grounded in that love wherewith God loved us, which is the root and very foundation of our election: or the meaning is, that our love, wherewith we love God who dwelleth in us by his Spirit, may be firme and constant. Ficta omnia sicut flosculi celeriter decidunt, vera gloria radices agit: the like may be said of charitie, fained affections and inconstant desires, like blossomes are blown away with every winde of temptation; true love takes deep root.
V. 18. what is the breadth, and length, and depth, and height] Many wits runne riot in their Geometricall and Morall discourses upon these dimensions: some conceive that the Apostle alludeth to the dimensions of the Crosse, and by height understand the wisdome of Christ; by depth his humilitie; by length his longanimitie; by breadth his charitie. Others place the breadth in the extent of charitie; the length in perseverance; the height in the hope of celestiall rewards; and the depth in the inscrutable judgements of God, Rom. 11. 33. See August. Ep. 112. Et de doct. Chris. l. 2. c. 41. Others thus reckon these dimensions: He (say they) comprehendeth the length of the Crosse who hath learned from the beginning of the world to the end, no man was ever justified or saved but by the Crosse: he comprehendeth the breadth who conceiveth the Catholike Church scattered over the face of the whole earth to have issued out of Christs side: he comprehendreth the height who considereth with himself what is the height of the glory to which Christs humilitie raiseth us: he comprehendeth the depth, who sounds the bottome, so farre as by Scripture he may, of Gods election, and separating some from the masse of corruption and perdition wherein he leaveth others. The Glosse upon the New Testament resolveth all these dimensions into the immonsitie of Gods love, saying Quae sit latitudo, longitudo, sublimitas, profunditas hoc significat ut sicut in sphaera tanta longitudo quanta latitudo, & tanta latitudo quantum profundum; ita in Domino omnia aequalia sint immensae infinitatis. It is certain that the speech is figurative clothed with a metaphor taken from the Geometricians, who if they will perfectly know any building or structure, exactly measure it according to all these dimensions; and hereby the Apostle would have uas to labour as exactly to measure the spirituall temple of God, as the Prophets were exact in describing the dimensions of the materiall, (Ezek. 40.) that so they may understand how perfect it is in every part.
V. 19. And to know the love of Christ, which passeth knowledge] Gr. Tec. the exceeding love of the knowledge of Christ. If it passeth knowledge, how may we know it? The answer is, either it passeth all other knowledge, or that it passeth all the capacitie of our wit, to comprehend it fully in our minde. For otherwise, who so hath the Spirit of God perceiveth so much, according to the measure that God hath given him, as is sufficient to salvation, 1 Cor. 2. 15.
filled with al lthe fulnesse of God] Gr. unto. That you may have abundantly in you, whatsoever things are requisite to make you perfect with God, that you may be replenished with all spirituall graces.
V. 20. Now unto him that is able] He breaketh forth into a thanksgiving, whereby the Ephesians may be confirmed in hope of obtaining any thing they aske of him: for he that is able to give us above all that we aske, is more bountifull then we can imagine; will certainly freely give us whatsoever we aske according to his will.
in us] Gr. Tec. in you.
V. 21. by] Gr. in.
ages, world without end] Gr. generations of a world of worlds.
CHAP. IIII.
Vers. 1. OF the Lord] Or, in the Lord.
walk worthy of the vocation wherewith ye are called] See Phil. 1. 27. Coloss. 1. 10. 1 Thess. 2. 12. Though all men ought to walk worthy their speciall calling, that is, so as it becometh men of such a calling, as namely, Magistrates ought to carry themselves, as it befitteth their place of authoritie, and Ministers, as it becometh their sacred function: yet the verses following shew, that the Apostle here by calling, meaneth the generall calling of the faithfull, which is this, to be holy as our God is holy, and as we are called to the knowledge of the Gospel, so we should walke according to the prescript of the Gospel, 1 Pet. 1. 15, 16.
V. 3. Endeavouring to keep the unitie of the Spirit in the bond of peace] He exhorteth to perfect agreement, but yet such as is knit with the band of the holy Ghost. By the unitie of the Spirit, we may understand, either a full consent and agreement in our spirits, that is, our judgements and affections, that we sweetly conspire together in the love of the same truth, and seek that truth in love: or by the unitie of the Spirit may be understood the union of all the members of the entire Church, united together by the holy Spirit, after the manner of a spirituall and mysticall body.
V. 4. one body, and one Spirit] An argument of great weight, for an earnest entertaining of brotherly love and charitie one with another; because we are made one body, having one God and Father, enlived with one Spirit, worshipping the Lord with one faith, and consecrated to him with one Baptisme, and hope of one self same glory, whereunto we are called: whatsoever therefore breaketh charitie, breaketh all these bonds asunder.
V. 5. One Lord, one saith, one baptisme] Not to touch upon the Grammaticall note, that the Apostle in this verse declineth, foreign. unus, a, um. unus Dominus, una fides, unum baptisma; By one Lord, he understandeth not only one Lord, our Governour and our Keeper; but also one Lord our Redeemer, who hath dearely bought us, that we should serve him in holinesse and righteousnesse all the dayes of our life. By one faith, he meaneth one doctrin of our faith Christ Jesus, or beliefe in him, whereby all the faithfull, who lived before under the Law, and now under the Gospel were justified and saved. By one baptisme, he understandeth not only one specie, that is, one kinde of Baptisme instituted b Christ in the Gospel; but one Baptisme also numero: for every man is but once baptized; and so the word one Baptisme is taken in the Nicen Creed, wherein we professe to beleeve one BaptisMe for the remission of sinnes. 1 Cor. 8. 6. Luk. 1. 75.
V. 6. One God and Father of all] See Mal. 2. 10. As in the former verse, by the word Lord, the Father is not excluded from being our Lord, nor the holy Ghost who is styled the Lord, 2 Cor. 3. 17. so also, neither is the Sonne excluded here by the word one God, nor the holy Ghost; but by this diversitie of Titles, only the order and proprietie is shewed, which each person hath in this work. Above all, some referre to the Father, who is the Author of all, and fountain as it were of the Deitie; through all, or by all, to the Sonne, by whom all things were created; in all to the Spirit, who dwelleth in the hearts of all the faithfull. Others referre all three to the Father, and thus paraphrase the words; God the Father of all the members of the Church, which is the body of Christ, over all, over whom he hath the highest command and authoritie, by all, by whom he exerciseth his speciall providence, and in all in whom he dwelleth by his Spirit. But because the Apostle saith, One God and Father of all; it is most probable that the three prepositions are to be attributed not to any one person or more in severall, but to the Deitie in Common, and over relateth to God his authoritie, through to his providence, and in to his grace: one God who is above all by his authoritie, through all by his providence, and in all you that are beleevers by the graces of the Spirit.
in you all] Gr. Tec. in all.
V. 7. measure of the gift of Christ] Therefore not according to merits of congruitie or condignitie; As the Peligians taught, whose heresie is condemned in the Councell hell at Diospo is, wherein the Fathers pronounce an Anathema to all that affirme, Gratiam Dei secundum merita homin…m dari. Now if all diversitie of grace proceed from the measure of Christs gift, none ought to repine at anothers gifts, nor be proud of his own.
V. 8. When he ascended, &c.] Psal. 68. 18. The Psalmist out of whom the Apostle transcribeth this verse, alludeth to the manner of great Princes or Conqu…rours; who in the day of their triumph, mounting on a high Steed, or taking their Chariot, led the captives, some before, and others aft…r them bound with fetters and chaines, and when they came to their Palace, divided the spoyles which they had taken from their enemies, and bestowed rich gifts upon the Captains and Souldiers, that deserved best in their warres. Some by ascending on high, understand Christ lifting up himself on the Crosse, but that was properly no ascension, for he was nailed, first to his Crosse, and then the Crosse set up above the earth indeed, but not high. The true meaning of the Text, is, when he mount…d up through the aire, and ascended to the highest heaven the Seat of the blessed, above the visible Spheres. He led captivitie captive, that is, as some interpret, a certaine number of captives, namely, those Saints that were long held in captivitie of death, whose bodies arose at Christs death, Matth. 28. 52. and now they accompanied Christ in his triumphant march into heaven. Others understand this captivitie more generally and they distinguish of an active, and a passive captivitie; of both which the words of the Apostle may be fitly understood; if they be understood of passive captivitie, then the meaning is, he tooke away from Satan, Death, and Hell, all their captives, and made them his captives; changing their miserable captivitie, foreign, into a holy and happy captivitie, wher…by they are brought into the obedience of hte Gospel: if captivitie be understood actively; then the meaning is, that Christ hath captivated the world, flesh, devill, death, and hell; which in severall kinds had before captivated mankinde. By the gifts, are meant the gifts of the holy Ghost, conferred upon the Church after Christs ascension.
captivitie captive] Or, a mi…titude of captives.
V. 9. lower parts of the earth] Either down in the earth, which is the lowest part of the world, or into the grave, which is called the heart of the earth, Matth. 12. 40. For the heart of the earch is the middle of the earth, as our heart is in the middle of our bowels; and the middle of the earth, as the Philosophers demonstrate, is the lowest part of the earth. For whatsoever is above it any way is neerer the heaven, and consequently higher. Howbeit it is not improbable, that the Apostle alludeth unto Psal. 139. 15. My substance was not hid from thee, when I was made in secret, and formed in the lowest parts of the earth; and then the meaning of the Apostle is: He descended into the lowest parts of the earth, that is, into the Virgins wombe. Ezek. 28. 2.
V. 10. that he might fill all things] Or, fulfill. Either he descended and ascended, that he might fill both heaven and earth with his presence, or replenish the Church with his gifts: or fulfill (for so the word foreign, sometimes signifieth) all the foregoing Prophecies of him, or fill the whole world with his knowledge and glory, Esa. 11. 9. Or he doth sh…w himselfe every where present by his Divine vertue, in the administration which he hath received of God, both in heaven and earth, Matth. 28. 18.
V. 11. And he gave some Apostles, &c.] See 1 Cor. 12. 28.
and some evangelists] By Evangelists some understand here the foure Writers of the Gospels; some those who are endued with a singular gift of preaching the Gospel, such as Philip was, Acts 21 8. who was yet but a Decon; others the companions and fellows of the AposTles in the execution of their Office, being not able to supply all places themselves, and such an Evangelist was Timothie, 2 Tim 4. 5
V. 12. perfecting] Or, making up, or restoring.
the body of Christ] The mysticall body of Christ, which is the Church.
V. 13. Till we all come in the unitie of the faith] Or, meet together into the unitie. The use of the ministery is perpetuall, so long as we are in this world, that is, untill having put off the flesh, and throughly and perfectly agreeing betwixt our selves, we shall be joyned with Christ our Head, which is done by the knowledge of the Sonne of God increasing in us, and he himselfe by little and little growing up in us, untill we come to be a perfect man, which shall be in the world to come, when God shall be all in all.
the stature of the fulnesse of Christ] Or, age. Some expound this of the resurrection, in which as they conceive, all shall rise in the stature and full age of Christ at his resurrection, which was in the three or foure and thirtieth yeere of his age. But the Apostle here speaketh, not of our age, or stature, nor of Christs growth and full age in himself, but in us; and the meaning is, untill Christ his mysticall body grow to ripenesse and perfection, both in respect of all the members to be added thereunto, and also of their growth and perfection in grace, and the knowledge of our Lord and Saviour Jesus Christ.
V. 14. no more children] Betwixt childhood, that is to say, a very weake estate, and our perfect age, which we shall have at length in another world, there is a meane or middle estate, to wit, our youth and going forward to perfection.
tossed to and fro] Or, floting to and fro. He compareth them which rest not themselves upon the word of God, to little Boats or Skiphs, which are tossed hither and thither with the doctrines of men, as it were with contrary windes; and withall he forewarneth them, that it cometh to passe, not onelyonly by the lightnesse of mans brain, but also by the craftinesse of certain Teachers, who made as it were an Art of it.
by the sleight of men] Gr. by the cogging of a Die; or, cheating. In the Originall it is foreign, from foreign, a Die; whereby is signified, either the levity or inconstancy of men, whose opinions are as variable, and doctrines as uncertain as the casting of of a Die; or else their subtiltie is meant, who cheat men with false sophismes, as gamesters do with false Dice.
whereby they lie in wait to deceive] Gr. Tec. according to the circumvention of deceit; or, craftie setches of the Devill.
V. 15. But speaking the truth in love] Or, being sincere. See Zech. 8. 16. By earnest affection to the truth and love, we grow up into Christ; for he (being effectuall by the ministerie of his Word, which, as the vitall spirits, doth so quicken the whole body, that it nourisHeth all the limbs thereof, according to the measure and proportion of each) quickneth and cherisheth his Church, which consisteth of divers functions, as of divers members, and preserveth the propertie of every one; and thence it followeth, that neither this body can live without Christ, neither can any man grow up spiritually, who separateth himselfe from the other members.
V. 16. From whom, &c.] See Col. 2. 19.
every part] Gr. Tec. every member.
V. 17. vanity of their minde] See Rom. 1. 21.
V. 18. Having the understanding darkened] Gr. Being darkened in the understanding.
being a altenated from the life of God] Of Christ, who after the manner of the soul, quickneth all his Members.
blindnesse of their heart] Or, hardnesse of their heart. See Rom. 1. 21.
V. 19. past feeling] Or, remorslesse. Having their conscience seared, as it were, with a hot iron. The word in the Originall foreign, signfieth properly, without grief, or remorse for their sinne, being stupid, like a member that is benummed, which hath no sense in it. To this stupidity custome in sinne bringeth a man; for, consuetudo peccandi tollit sensum peccati.
with greedinesse] Or, in excesse.
V. 21. by] Gr. in.
as the truth is in Jesus] As they have learned who acknowledge Christ in deed, and in truth, or as the true rule of life and manner of living is in Jesus, as in the head.
V. 22. put off] See Col. 3. 8.
he old man] See Rom. 6. 6.
corrupt according to the deceitfull lusts] Gr. corrupted according to the lusts of deceit.
V. 23. be renewed in the spirit of your] See Rom. 12. 2.
V. 24. that ye put on] The Apostle compareth here the renewing of a man, to a new garment, the natural corruption, to an old out-worn one, which he saith the faithfull ought to put off, & put on the other; for that now being regenerated by the Spirit of God, they should advance, and put on more and more, by the use of the means which God hath appointed for it, as by manfull resistance against sinne, by the Spirit of God, Rom. 8. 13. by stirring up the gift of God in them, 2 Tim. 1. 6. by attentive hearing and meditating on Gods Word, Psal. 1. 2. 2 Tim. 3. 16. by the worthy participation of the Sacrament, 1 Corinth. 11. 27, 28. by powring out fervent prayers to God, Ephes. 6. 18.
the new man] Thus the Apostle calleth the regeneration or renewing of man, and changing of the will to holinesse and righteousnesse, wherein consisteth the image of God; the former part whereof is exprest in this place, and the latter, Col. 3. 10. See 2 Cor. 5. 17.
V 25. putting away lying] Lying in opinion, which is errour; in speech, which is falshood; in life and conversation, which is hypocrisie and dissimulation: because we are members one of another, and there is a near tie betwixt us, it is a sinne to deceive any by lying and falshood, but a greater to deceive those of the same corporation, especially so holy a corporation, as is the mysticall body of Christ: for if in the naturall body (as S. Chrysostome observeth) the members deceive not one another, the eye deceiveth not the foot, nor the foot the eye, nor the tongue the stomach; how much more absurd and monstrous a thing would it be, if the members of the same mysticall body of Christ should deceive or supplant one another?
speak every man truth with his neighbour] See Zech. 8. 16.
V. 26. Be ye angry and sinne not] See Psal. 4. 4. There can be no true love of God, nor zeal of his glory, where there is no anger nor indignation taken against those who dishonour God: the Apostle doth not therefore simply forbid anger, but teacheth us how to bridle our anger in such sort, that although it be hot, (Jam. 1. 20.) yet that it break not out into contumelious speeches or actions, but that it be straightway quenched, before we sleep, lest Satan taking occasion to give us evill counsell, through his wicked counsells destroy us.
V. 27. Neither give place to the devill] See jam. 4. 7.
V. 28. to give] Or, to distribute.
V. 29. Let no corrupt communication] Word for word, no rotten communication: whereby either he understandeth impure and filthy speech, or unsavory and unprofitable. The metaphor is taken from stinking and unsavory meat which the stomach loathes; so doth the eares of the godly all corrupt communication.
to the use of edifying] Or, to edifie profitably.
V. 30. grieve not the holy Spirit of God] Be not refractory unto him, offend him not, lest he dispossesse your heart of those joyes and comforts which formerly he hath wrought there, according to his office; and that he be not forced to withdraw himself from you, as from a loathed and offensive harbour. The phrase seemeth to be taken from the words of Esay, c. 63. v. 10. and they imply, that the Spirit of God which dwelleth in us, is provoked by such sins he formerly mentioned, they being loathsome and odious to him, to suspend his friendly and comfortable operations in us, and in stead of his love, let us feel his anger: as a Father doth cast a sad look upon his children while they are committing some evill in his sight, and he must needs, though never so unwilling, chastise them, in stead of imbracing them.
whereby ye are sealed] Or, in whom ye are sealed. See Ephes. 1. 13.
V. 32. And be ye kinde one to another] See 2 Corinth. 2. 10. Col. 3. 12, 13.
forgiven] Or, freely pardoning.
CHAP. V.
Vers. 1. FOllowers of God] It is the part of Children to imitate their father; and Seneca saith truely, Optimus animus pulcherrimus Dei cultus est, the chief worship of God is that which is inward, and consisteth not so much in the contemplation and admiration, as imitating, so farre as we are able, the divine perfections of God, which is the brightning of his image in our soul.
V. 2. and walk in love] See John 13. 34. and 15. 12.
an offering and a sacrifice] There were two Altars in the Temple, the brasen and the golden; the brasen, for bloody sacrifices; the golden, for the offering of Incense: the former was a type of Christs bloudy offering upon the Crosse; the latter, of his intercession for us. In regard of both, the Apostle here saith, that Christ gave himself, both for an offering, and a sacrifice of a sweet smelling savour to God for us.
V. 13. But fornication, and all uncleannesse or covetousnesse, &c.] See Col. 3. 5. 1. Thes. 4. 3, &c. In the sensitive appetite the Philosophers place two faculties, the irascible, as they term it, and the concupiscible. Now the Apostle having in the former Chapter, vers. 31, 32. given rules for the rectifying of the affections seated in the irascible part, or faculty of the soule, here begins to give precepts for the bridling of the concupiscible part, in which the disorderly affections may be reduced to two principalls, immoderate desire of wealth, which is covetousnesse, and the inordinate desire of pleasure, which is voluptuousnesse.
V. 4. filthinesse] Or, obscenitie.
nor jesting] Or, scurrility, or, jearing. The word in the Originall foreign, signifieth facetiousnesse of speech, and by the Philosophers is taken in a good sense, who make it a vertue; but the Apostle takes it in an ill sense, for scurrilous jeasting and unseemly mirth, unbefitting the gravitie and sanctitie of a Christian: and as in this word, so it hath fallen out in many other, evill manners of men have spoiled them, as pharmacon, tyrannus, sophista, latro, & magus, which at the first were taken in a good sense, but now for the most part, if not altogether in a bad.
V. 5. For this ye know, that no whoremonger, &c.] Because these sins are such as the most part of men made light of, accounting them either as no sins, or very small ones; he awaketh the godly by this dreadfull denunciation, to the end they should so much the more take heed to themselves, flie from them, as most hurtfull plagues.
who is an idolater] Ʋnusquisque (saith Jerome upon Amos) adorat sua vitia, every man makes those vices his god to which he wholly giveth himself, and whosoever giveth any part of the worship which is due unto God, either with his body, or with his soul, to any creature, is an idolater: Gulosis venter Deus est, avarus colit mammona, haereticus dogma, quod siuxit; the politician idolizeth his brain; the heretick, his fantasticall opinion; the glutton, his belly; the wanton, his Mistresse; the ambitious, his honour; the covetous, his money; to whom the name of an idolater, in a peculiar manner, belongeth; first, in respect of the object common to him and an idolater properly so taken. The idols of the heathen (saith the Psalmist) are gold and silver, so are they of the covetous man; the one (as Paulinus acutely observeth) worshippeth the image of his gods of gold and silver in the Church, the other, of the Prince stampt upon his Coyne in his Chest. Secondly, in respect of the acts common to them both: for as an idolater feareth his gods, so doth the covetous his gold, daring not to dispose of it for his necessary use. And as the idolater putteth his trust and confidence in his gods, so doth the covetous man in his goods; and as the idolater conceiveth that he holdeth his life from his gods, so the covetous man beleeveth that his life consisteth in the abundance of the things which he possesseth, Luk. 12. 15. Lastly, as the idolater setteth his heart, and settleth his affections, and placeth his happinesse in his idoll gods; so the covetous man sets his heart upon his gold and silver, and holdeth them for his chiefest good, and highest felicity.
V. 6. disobedience] Or, unbelief.
V. 7. Be not ye therefore partakers with them] Because we are not so ready to any thing as to follow ill examples, therefore the Apostle warneth the godly to remember alwayes, that the wicked are but as it were darknesse, and that they themselves are as it were light: (1 Thes. 5.) and therefore the other commit all villanies, as men are wont in the dark; but they ought not onelyonly not to follow their examples, but also, as the propertie of light is, to discover, and convince their darknesse, (John 3. 19, 20.) and to walk so, having Christ the true light going before them, as becometh the children of the light.
V. 8. light in the Lord] The faithfull are called light, not onelyonly because they have the outward light of the Word before them, and the inward light of the Spirit within them; but also because they give light to others, insomuch that their honest conversation reproveth the life of wicked ones. Matth. 5. 16. Phil. 2. 15.
V. 11. have no fellowship with the unfruitfull works of darknesse] Sins are called works of darknesse, for four reasons especially; first, because they proceed from darknesse, that is, the ignorance of Gods truth in the unregenerate. Secondly, because they damp the light of nature in all men, and of grace also in the regenerate. Thirdly, because they seek darknesse, and are for the most part committed in the dark; for he that doth evill, hateth and shunneth the light. Lastly, because (without repentance) they bring men to utter and everlasting darknesse in hell.
but rather reprove them] Or, convince them. Not onelyonly by seasonable admonitions and reprehensions, but especially by your godly and exemplary life.
V. 12. a shame even to speak of] Sit honos auribus as well as oculis, there ought to be a continuall regard had to the cars, as well as to the eyes of the godly. As elswhere the Apostle maketh use of the verses of Epimenides and Aratus, so here he seemeth to allude to that Verse of Sophocles in his Oedipus foreign.
V. 13. reproved] Or, discovered.
whatsoever doth make manifest, is light] Either sensible light, which maketh things manifest to the eye; or intellectuall, which maketh things evident to the understanding; and taht is either naturall, as the light of reason, or supernaturall, as the light of Gods Word, and his Spirit.
V. 14. Wherefore he saith, &c.] Some do take these to be the Apostles own words, uttering them as moved by the Spirit of Christ, as it is ordinary with the Prophets to testifie, Thus saith the Lord; wherefore he saith, that is, God saith by me unto you. Others, as Georgius Syncelles, conceive, that as S. Jude alledgeth a sentence out of the Apocryphall book of Enoch, so Saint Paul here alledgeth this out of an Apocryphall book of Jeremie, in which these formall words are found. Saint Cyrill conceiveth, that these words are taken out of Esay 51. 9. Awake, awake, &c. but the words following, O arme of the Lord, awake, as in the ancient dayes, shew, that there God calleth not upon us to awake, but we upon him. It seemeth most probable, that this allegation of the Apostle is taken out of divers propheticall words, collected together, as namely in the six and twentieth chapter of Esay and the nineteenth verse, The dead shall live, awake and sing, ye that dwell in dust; and chap 60. vers. 1. Arise, for the light is come.
Awake thou that sleepest, &c.] See Isa. 60. 1. The Apostle speaketh of the spirituall sleep, both of sinne and death; and this his exhortation concerneth as well the faithfull, as the unbeleevers; the faithfull sleep sometimes in some one sin or other, the unbeleevers are dead in trespasses and sinnes; the former he exhorteth to be lively and vigilant, by the power of the Spirit of God, whereof they are made partakers already; the other, to rise up from the dead, that by these exhortations apprehending the quickening power of Christ, they should obey the same; even as Lazarus rose by the word and power of Christ from his bodily death, John 11. 43, 44. In summe, forasmuch as all men are to give an account of all their works, at the dreadfull tribunall of God, so they are all of them called and summoned by his Word, to make ready their accounts, and prepare for the great Audit day, and to awake from their sleep, and death of sinne, to be enlightned by the light of the Gospel, and to walk answerably to that light.
and Christ shall give thee light] Or, enlighten thee. In the Originall foreign, shall shine upon thee. For he is the Sunne of righteousnesse Mal. 3. 2. the true light that lighteneth every man that cometh into the world, John 1. 9.
V. 15. See then that ye walk circumspectly] Gr. how exactly ye walk. See Col. 4. 5.
V. 16. Redeeming the time] Gr. season, or, opportunity of time. Some conceive that the Apostle alludeth to the words of King Nebuchadnezzar to the Chaldeans, Dan. 2. 8. where in the translation of the Seventie we read, foreign, you delay or gain time; and then the meaning is, Stretch out the time as long as you can, by embracing all occasions of doing good. Others conceive it to be a metaphor taken from merchants, who preferre the least profit that may be, before their pleasures, closely following their businesse when the markets are at best. We may also give a third interpretation, purchase at any rate all occasion of doing good, that ye may thereby in some sort redeem that precious jewell of time which ye have formerly lost; as traveller… that have staid long at their Inne, when they finde the night coming upon them, they mend their pace, and go as many miles in one hour as they did before in many.
because the dayes are evill] The dayes are not evill in themselves, for they are all Gods creatures, and it is a foolish superstition of the Gentiles and Astrologians to make difference of dayes, as if some dayes of the monethmonth or week were luckie, some unluckie: but the dayes are said to be evill, in respect of the corruption of the time, and the persecution of Gods Church; and the meaning of the Apostle is, that the faithfull are to look for hard and dismall times wherein the opportunities of doing good wil be cut off, or very much straitned, and therefore it is very needfull to anticipate them, by doing as much good as may be, while the time permitteth. See Eccles. 11. 2. John 9. 4. & 11. 9. & 12. 35. Gal. 6. 10.
V. 18. Be not drunk with wine wherein is excesse.] Lycurgus for the abuse tooke away all use of wine among the Lacedemonians, and commanded all the vines to be pluckt up by the roots: and the Mahumetans for a like reason, forbid any of their Sect to drinke wine under pain of death; their Musselmans and Darvises affirming, that there lurks a devill under every grape: But the Apostle is so farre from simply condemning all use of wine, that he enjoyneth 1 Timothie, 5. 23. to use a little wine for his stomach sake: and in this very place he doth not forbid the Ephesians to drinke wine, but to be drunk with wine wherein is excesse, that is all kinde of riot, joyned with all manner of filthinesse, and uncleannesse; For as S. Jerome rightly observeth, Venter mero aestuans facile despumat in libidinem; according to that of the Poet, Ebrietas ignis in igne suit.
excesse] Or, intemperance.
with the Spirit] Gr. in.
V. 19. in psalmes, and hymnes, and spirituall songs] Some conceive that these three words are Synonomaes, and that the epitheton added to the last, namely, spirituall, is to difference them from profane, light, lascivious, and carnall songs. Others thus distinguish them, by Psalmes he meaneth songs of divers arguments; whether they containe Historicall narrations, complaints and expostulations, or good nurture and instruction: but by hymnes he understandeth such songs only, as containe the praises of God, and extolling his wondrous works: and by spirituall Songs, such as containe the praises of God, sed augustiore quadam forma; such as were more musicall, and set to parts, or in a higher key. But it seemeth most probable, that by Psalmes, he meaneth the Psalmes of David set to the harp or psaltery; by Hymnes, certaine Ditties made upon speciall occasion; and by spirituall Songs, such as were not composed before-hand, and prickt before them with musicall notes, but such as men endited by an extraordinary gift.
making melody in your heart] That is, with an earnest affection of the heart, and not with the tongue only; For, Non vox, sed votum; non cordula musica, sed cor; non clamans, sed amans cantat in ore Dei, Whence is that of S. Jerome, Deo non voce, sed corde cantanda nec in tragaedorum modum gutter & fauces dulci medicamine colliniendae, ut in ecclesiis theatrales moduli audiantur & cantica, In which words, he condemneth not simply artificiall singing and elaborate musick, but such a kinde of light and esseminate musick, as better became the Theater then the Quire: and whosoever are more taken with the straines of musIck, and sweetnesse of the voyce, then with the matter of the song, must acknowledge with S. Austine in the tenth of his Confessions, that they are at a fault, and their heart ought to smite them for it. Cum mihi accidit ut me amplius cantus quam res quae cantatur moveat, poenaliter me peccare confiteor, & tum mallem me non audire cantantem.
V. 21. Submitting your selves one to another] A short repetition of the end, whereunto all things ought to be referred, to serve one another for Gods cause.
V. 22. Wives, submit your selves unto your own husbands] See Col. 3. 18. Tit. 2. 5. 1 Pet. 3. 1.
as unto the Lord] That is, in obedience to Gods command: for they cannot be disobedient to their husbands, but they must resist God also, who is the Author of this subjection.
V. 23. For the husband is the head of the wife] See 1 Cor. 11. 3.
As Christ is the head of the Church] See 1 Cor. 11. 3.
V. 24. subject unto Christ] Gr. subordinate.
in every thing] Either with this restriction in the Lord; or in every thing which pertaineth to the husband as her head and superiour, and concerneth the good of the family.
V. 25. Husbands, love your wives, &c.] See Col. 3. 19.
V. 26. with the washing of water, by the word] Gr. laver. By Christs blood shed upon the crosse, and represented by the water of Baptisme. For it is Christs blood which cleanseth us from all our sinne, 1 Joh. 1. 7. By the word, either he understandeth the sacramentall words used in Baptisme, or the promise of free justification and sanctification in Christ received by faith.
V. 27. not having spot or wrinkle] By sport we may understand the deformitie of any sinfull worke; by wrinkle, any duplicity, folding in, or insincerity in the intention: or by spot, greater sinnes which defile the conscience, and staine the reputation; by wrinkle, lesser sinnes and those of infirmitie, which are some blemish to our spirituall beautie. But then there growes a question, whether the Apostle speaketh of presenting the Church to God in this world, or in the world to come in celestiall glory. The answer is, that there is a double perfection, puritie and beautie of the Church: absolute, without any sport or wrinkle, and that is not to be found in any of the sonnes of men, while they are clothed with this body of death; and if we speake of that puritie and beautie, the Church is said to be pure, and to have no spot or wrinkle, (2 Cor. 11. 2.) not because she is so at the present, but because she is prepared to be so hereafter. As S. Austine noteth, Lib. de nat. & grat. And in the first of his Retractations: Quod dixi quam sibi Deus elegit gloriosam ecclesiam, non habentem maculam neque rugam, non ideo dixi quia nunc. jam omni ex parte talis est, (quamvis ad hoc electa non dubitetur ut talis sit) sed quando Christus apparueret vita ejus, tunc enim & ipsa cum eo apparchit in gloria. The second is a puritie and perfection, pro conditione hujus vitae, according to the state of this present life; and it consisteth in this that all sinnes are avoyded or repented of, and in Christ forgiven, and his righteousnesse imputed: in this sense the Church is now presently pure and undefiled, and yet not free from all sinfull imperfection.
Blemish] Or, blame.
V. 29. no man ever yet hated his own flesh] That is, his own body. That is, no man in his right wits wrongeth his own body, though sometimes mad men teare their own flesh, and others out of erroneous religion, either cut their flesh, as the Baalites did, 1 King. 18. or flea it off, as the ancient heretikes, called the Flagellantes or whippers, and the Popish Monks and Friers do at this day.
V. 30. of his flesh, and of his bones] Gr. made out of his. He alludeth to the making of the woman, which signifieth our coupling together with Christ, which is wrought by faith, and sealed to us in the Sacrament of his Supper.
V. 31. For this cause shall a man leave his father and mother, &c.] See Gen. 2. 24. Matth. 19. 5. Mark 10. 7.
two shall be one flesh] See 1 Cor. 6. 16. Gr. into one.
V. 32. This is a great mystery] Not that of the bodily marriage, but that of the spirituall, betwixt Christ and his Church, as the Apostle here declareth himself; which union he tearmeth a mystery, by reason that the same can no way be apprehended by any naturall man, nor to be searched out by any understanding whatsoever, but is acknowledged by faith, that Christ is our Head and Bridegroome, and we his spirituall Bride and members, whereby all Christs benefits requisite to our salvation, are bestowed upon us by Christ our Bridegroome, as a dowry, and communicated to us from Christ as our Head, as life in the naturall body is conveyed to all the members from the Head.
CHAP. VI.
Vers. 1. Children, obey your parents] See Col. 3. 20.
in the Lord] For the Lord is the Authour of all fatherhood, and therefore we must yeeld such obedience as he will have us. In the Lord, implyeth both a commandement of childrens obedience from the Lord, and a restriction also, that they so farre obey their parents, as they swarve not from the true worship of God. For it is true, as Bernard teacheth, that we must yeeld obedience to our parents and superiours, who are in the place of God, as unto God, but then we must adde his limitation, in those things which are not against God.
right] Gr. just.
V. 2. Honour thy father and mother] See Exod. 20. 12. Deut. 5. 16. Ecclus 3. 8. Matth. 15. 4. Mark. 7. 10.
the first commandement with promise] Gr. in. Seeing there is a promise annexed unto the second commandement; how doth the Apostle say, that this is the first commandement with promise? The answer is, either that the Apostle by foreign, derived from foreign, understandeth a mandate or injunction of an affirmative dutie; and so this is the first commandement with promise. For the second commandement in the decalogue is a prohibition of idolatry, the fourth is a positive or affirmative precept, but with no promise annexed unto it. Or the Apostle understandeth of speciall promises, the second commandement is with promise of merciemercy to a thousand generations, but that promise is generall; whereas the promise annexed to this fifth commandement, is a speciall promise; that thy dayes may be long, &c.
V. 4. And ye fathers, provoke not your children to wrath] See Col. 3. 21.
admonition of the Lord] Or, instruction. Such admonitions, instructions, and precepts (for the word foreign, extends so farre) as are taken out of Gods word, and are acceptable unto him.
V. 5. Servants, be obedient to them, &c.] See Col. 3. 22. Tit. 2. 9. 1 Pet. 2. 18.
with fear] That is, with carefull reverence: for slavish fear is not allowable in any, much lesse in Christian servants, who are spiritually free: yet their spirituall freedome taketh not away corporall service; in so much that they cannot be Christs, unlesse they serve their masters willingly and faithfully, so farre forth as they may with a safe conscience.
V. 6. Not with eye-service] Either the meaning is, that whatsoever they do in their masters businesse or affairs they should do it faithfully and sincerely; and not in shew and semblance onelyonly; or that they should be as carefull of doing their dutie in their masters absence, as when their masters eye is upon them; knowing that though their master be out of the way, Gods eye is alwaies upon them, and that he will reward their faithfull service, though their masters do not: as on the contrarie, severely punish their unfaithfulnesse, though their master do not, or cannot.
heart] Or, soul.
V. 9. And ye masters, do the same things] It is the dutie of masters to use the authoritie that they have over their servants moderately and holily, seeing that they in another respect have a common Master, which is in heaven, who will judge both the bound and the free, the master and the servant.
forbearing] Or, moderating.
your master] Some reade, both your and their master.
neither is there respect of persons with him] Wisd. 6. 7. Ecclus. 35. 12. Rom. 2. 11.
V. 10. be strong in the Lord] Be ye strengthned daily more and more by the power of the Lord against your enemies, whereof the means are set down and described, from the 13. verse to the 19. Or these words in the Lord, contain an argument of confidence; be ye encouraged to hold out by that communion which ye have with the Lord by faith; drawing from him all the strength ye stand in need of.
V. 11. Put on the whole armour of God] Having before mustered his forces and set all Christians in their ranks; now he armeth them cap ape. By the whole armour of God he understandeth all the furniture, and store of Christian vertues, together with all the means which God hath ordained to arme and defend us against the temptations of Satan.
that ye may be able to stand] That is, to keep your station, not to flie, but to overcome and get the victory of your enemies.
against the wiles of the devil] Or, subtile assaults, or fetches. The Greek foreign being derived from foreign and foreign, signifieth properly a way-laying circumvention, or going about, as they do who seek after their prey: and the Apostle may seeme to allude to the first of Job, v. 7. where the Lord demanding of Satan, from whence he came; Satan answered, from going to and fro in the earth, and from walking up and down in it; and so foreign, in Saint Paul, and foreign, in Saint Peter, 1 Pet. 5. 8. are much at one.
V. 12. we wrestle not against flesh and bloud] The phrase of wrestling against flesh and bloud, intimateth that our adversarie is very neer us; we fight not eminus, but cominus, not at a distance, but neer at hand; our enemie comes within us, and grapples with us. We wrestle not against flesh and bloud, that is, frail and feeble men, such as we are, not against humane and bodily power. By which words the Apostle doth not free us from our warfare against the world and the flesh, our two other enemies: but his meaning is, we wrestle not alone, nor chiefly against these: for our principall enemie is Satan, who sets the world and the flesh against us; and they serve as it were under his banner.
V. 12. but against principalities] The Apostle doth give here these titles to the devil and his angels, not as if they were set and ordained of God to be true Princes and Governours of the world: but that they do still by force and stratagems usurp that power over this corrupt and wicked world, (which the good Angels have from God) and that by the just judgement of God it is permitted unto them for a time to use that power to the punishment of the wicked, and the exercise of the godly, 2 Cor. 4. 4. 2 Thess. 2. 9, 10. Ephes. 3. 10.
against the rulers of the darknesse of this world] That is, of the state of ignorance, sinne, death, and confusion which reigneth in this world.
against spirituall wickednesse] Or, wicked spirits. foreign, Word for word, the spirituals of wickednesse; that is, either spirits that are given to all wickednesse, and seek to bring man unto the same: or the spirituall nature and kind of wickednesse, which is the improvement of wickednesse, and farre more odious to God, and dangerous to the soule (such as are blasphemous injections by Satan and damnable heresies, and deep plots against Religion) then carnall wickednesse or fleshly pollutions.
in high places] Or, heavenly. Of these words there are diverse expositions given. Saint Chrysostome and Occumenius take foreign for foreign, or foreign, in for for, and they thus expound the Text, We sight not for such trifles as the earth affordeth, but for heavenly things, for the Kingdome of heaven, and our adoption, whereby we are made the sonnes of God, and coheirs with Christ of a celestiall crown. Others understand by foreign, high places, places above us, that are upon earth, to wit, in the regions of the ayre; called sometimes in Scripture heaven. For Satan hath no place nor power more left him in the true and proper Heaven, 2 Pet. 2. 4. Jude 6. Revel. 12. 8. Or by wickednesse in celestiall places, he meaneth wickednesse in sacris & divinis, wickednesse in the Church, and corruption in the dispensing and administration of holy and heavenly things.
V. 13. evill day] See Ephes. 5. 16.
having done all] Or, having overcome all.
V. 14. having your loins girt about with truth] The souldiers of old time had broad and strong girdles, or belts made of durable stuffe, beset with many iron and brasse plates, whereby the weaker parts of the body, that is, the loines and upper part of the belly were armed. Girding fasteneth the body and strengthens it, and is usually in Scripture taken for an expression and sign of strength and vigour, as Job 12. 21. Esa. 5. 27. and 22. 21. With truth: by truth some understand Christ himself, who is the Way, the Truth, and the Lilfe: Joh. 14. 6. whom all that are baptized put on, Gal. 3. 27. Others the truth of doctrine, opposed to errours and heresies; others sinceritie and uprightnesse, opposed to hypocrisie; which is the truth of our life and actions; and this vertue indeed makes a man firme and steadie in all his actions; whereas nothing makes a man more weak and sickle, and faint-hearted in strong trials, then hypocrisie and falshood.
having on the breast-plate of righteousnesse] By the breast-plate of righteousnesse, which is the onelyonly sence for the heart, he understandeth a good conscience, which is not onelyonly, as the Greek Scholiast tearmeth it, foreign, an impenetrable coat of male, or armour of proof; but as the Poet styleth it a brasen wall, Hic murus aheneus esto, nil conscire sibi, nulla pallescere culpa.
V. 15. And your feet shod] By the feet the understandeth the shins and legs also up to the knees, which the ancients were wont to arm with greaves, which are a kind of brasen boots, such as the Scripture affirmeth that Goliah went out with against David; 1 Sam. 17. 6. these served not so much to ward the legges from the injuries of the weather, as from the hurt of darts, arrowes, blowes, or thrusts.
with the preparation of the gospel of peace] Gr. in. That is, with being ever ready and prepared to professe the faith, and to give an account of the hope that is you, Rom. 10. 10. 1 Pet. 3. 15. For those who are ignorant, or ashamed, or timorous in this behalf, Satan easily foyleth, and bringeth to backsliding from their holy profession: but those who are well prepared, by frequent and profound meditations upon the Gospel, which is the doctrine of our peace with God, are provided with such shoos, buskins, or boots, as it were, that they may freely passe, and crush all impediments in the world, and finish the course of their heavenly calling without any let or offence.
V. 16. Above all] Or, over all.
taking the shield of saith] We must take the shield of saith above all, that is, in our account and esteeme; whatsoever other defensive armour we want, let us not want this: Or over all, to cover and defend all other armour. By saith is meant, not an historicall saith, or saith of miracles; but a speciall trust and confidence in God by Christ. For this indeed covers and shelters the weaknesse and imperfections of all other graces, and best defendeth them and us against all the assaults of Satan, Psal. 91. 1. 9. 1 Pet. 1. 7, 8.
wherewith] Gr. in which.
able to quench] Not onelyonly to repell and keep off, but also to take away and destroy all their venemous power of hurting you.
all the fiery darts] That is, saith the Greek Scholiast, concupiscence, or lusts which kindle a fire in the soul, all incentives to sinne; as also the most dangerous temptations of incredulitie, distrust, and despaire. For the metaphor of fiery darts, some understand it of venemous darts, which by their poyson so infect the body, that it burneth as it were with fire: Others understand such darts whose points were put into the fire to be hardened, that so they might do the more hurt: both sorts wel agree with the nature and propertie of Satans temptations, which do infect the soul, as it were, with poyson; and scorch it, as it were, with fire, if they be not speedily resisted and quenched.
the wicked] Or, that wicked one.
V. 17. And take the helmet of salvation] The hope of salvation purchased by Christ, by whose merits ye are saved already, and may lift up your selves as being already victorious in the combate which you are to fight: 1 Thes. 5. 8. Take for a helmet the hope of salvation.
and the sword of the Spirit] That is, the spirituall sword, which the holy Ghost hath prepared and put into the hands of the faithfull, which hath such an excellent edge that it will cut off all Satans temptations.
which is the word of God] The Word of God is called the sword of the Spirit, for foure reasons: First, because the Spirit maketh this weapon to our hands, 2 Pet. 1. 21. Secondly, because it slayeth our spirituall enemies, Esa. 11. 4. Thirdly, because it is sharper then a two-edged sword, and pierceth to the dividing of the soul and spirit, Heb. 4. 19. Fourthly, because it is no carnall, but a spirituall weapon, 2 Cor. 10. 4.
V. 18. Praying alwaies with all prayer and supplication] Although prayer and supplication are usually taken for the same; yet here some distinguish them thus; prayer is here taken, say they, for a deprecation of some evill, or temptation, that it may not overtake us: by supplication, as earnest request to God for his help and grace, that if it be his will and pleasure to let us fall into some temptation, we may yet continue constant in this triall of our saith, and obtain a happie issue, 1 Cor. 10. 13.
in the Spirit] That is, being divinely moved and excited by the Spirit, Rom. 8. 25. Or earnestly and heartily, Joh. 4. 24. Rom. 12. 11.
V. 19. And for me] See Col. 4. 3. 2 Thess. 3. 1.
utterance] Gr. speech.
that I may open my mouth] Gr. in the opening of my.
boldly] Gr. in libertie, or freely.
V. 20. an ambassadour] The Apostles are called Ambassadours in foure regards especially: First, because as an Ambassadour speaketh nothing but what he hath commission for from his Prince: so neither ought the Apostles and Ministers of God to deliver any thing but that for which they have commission from God. Secondly, because as Ambassadours have respect wheresoever they are sent, and protection also; in regard they represent the person and deliver the words of their Prince: so ought the Ministers of the Gospel also to be respected and protected, because they are sent from the Prince of heaven, and deliver his message. Thirdly, because as Ambassadours are publike ministers of State, and confined to no particular place, but are to go wheresoever the Prince sends the: so the Apostles were publique Ministers of God, confined to no certain countrey, but sent to preach to all Nations. Fourthly, because as Ambassadours of all other Messengers speak the most freely, and boldly, being backed with the authoritie of their Prince, and warranted by their commission: so of all other the Ministers of the Gospel ought to use freedome and boldnesse of speech, 2 Cor. 5. 20. & 7 4. & 10. 1. Ephes. 6. 19.
in bonds] Or, in a chain In the Originall it is foreign, in a chain. For, as the learned Antiquaries observe, the Apostle at this time was not in prison with fetters, but in the custodie of a souldier with whom he might go abroad, having a chain on his right arme, which was tied to the souldiers left arme.
therein] Or, thereof.
boldly] Gr. freely.
V. 24. in sinceritie] Or, with incorruption, foreign, word for word in incorruption; or with incorruption: and the meaning is, either the grace of Christ be with you, which grace is incorruptible: or grace be with them that love Christ in incorruption, that is, in sinceritie, not feignedly and hypocritically; or that love Christ to incorruption, that is, by him to obtain life everlasting.