Notes on Ephesians
From the Original 1599 Geneva Bible Notes

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Eph 1:1

1:1 Paul, {1} an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the {a} faithful in Christ Jesus:

(1) The inscription and salutation, of which we have spoken in the former epistles.
(a) This is the definition of the saints, showing what they are.

Eph 1:3

1:3 {2} Blessed [be] the God {3} and Father of our Lord Jesus Christ, {4} who hath blessed us with {b} all spiritual blessings in {c} heavenly [places] in {5} Christ:

(2) The first part of the epistle, in which he handles all the parts of our salvation, setting forth the example of the Ephesians. And he uses various exhortations, and begins after his manner with thanksgiving.
(3) The efficient cause of our salvation is God, not considered generally, but as the Father of our Lord Jesus Christ.
(4) The next final cause, and in respect of us, is our salvation, all things being bestowed upon us which are necessary to our salvation, which type of blessings is heavenly and proper to the elect.
(b) With every type of gracious and bountiful goodness which is heavenly indeed, and from God alone.
(c) Which God our Father gave us from his high throne from above: or because the saints have those gifts bestowed on them, which belong properly to the citizens of heaven.
(5) The matter of our salvation is Christ, in whom alone we are endued with spiritual blessing and that to salvation.

Eph 1:4

1:4 {6} According as he hath chosen us in {d} him before the foundation of the world, {7} that we {e} should {f} be holy and without blame {g} before him in love:

(6) He declares the efficient cause, or by what means God the Father saves us in his Son: because, he says, he chose us from everlasting in his Son.
(d) To be adopted in him.
(7) He expounds the next final cause which is twofold, that is, sanctification and justification, of which he will speak later. And by this also two things are to be noted, that is, that holiness of life cannot be separated from the grace of election: and again, whatever pureness is in us, is the gift of God who has freely of his mercy chosen us.
(e) God then, did not choose us because we were, or otherwise would have been holy, but to the end we should be holy.
(f) Being clothed with Christ's righteousness.
(g) Truly and sincerely.

Eph 1:5

1:5 {8} Having predestinated us unto the adoption of children by Jesus Christ {h} to himself, according to the good pleasure of his will,

(8) Another plainer exposition of the efficient cause, and also of eternal election, by which God is said to have chosen us in Christ, that is, because it pleased him to appoint us when we were not yet born, whom he would make to be his children by Jesus Christ. So that there is no reason for our election to be looked for here, except in the free mercy of God. And neither is faith which God foresaw the cause of our predestination, but the effect.
(h) God respects nothing, either anything that is present, or anything that is to come, but himself only.

Eph 1:6

1:6 {9} To the {i} praise of the glory of his grace, {10} wherein he hath made us accepted in the beloved.

(9) The uttermost and chiefest final cause is the glory of God the Father, who saves us freely in his Son.
(i) That as his bountiful goodness deserves all praise, so also it should be set forth and proclaimed.
(10) Another final cause more near is our justification, in that he freely accounted us as being righteous in his Son.

Eph 1:7

1:7 {11} In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

(11) An expounding of the material cause, how we are made acceptable to God in Christ, for it is he alone whose sacrifice by the mercy of God is imputed to us, for the forgiveness of sins.

Eph 1:8

1:8 {12} {k} Wherein he hath abounded toward us in {l} all wisdom and prudence;

(12) Now he comes at length to the formal cause, that is to say, to vocation or preaching of the Gospel, by which God executes that eternal counsel of our free reconciliation and salvation in Christ. And putting in place of the Gospel all wisdom and understanding, he shows how excellent it is.
(k) By which gracious goodness and bountifulness.
(l) In perfect and sound wisdom.

Eph 1:9

1:9 Having made known unto us the {m} mystery of his will, {13} according to his good pleasure which he hath purposed in himself:

(m) For unless the Lord had opened to us that mystery, we could never have so much as dreamed of it ourselves.
(13) Not only the election, but also the calling proceeds from grace alone.

Eph 1:10

1:10 {14} That in the dispensation of the fulness of times he might {n} gather together in one all things in Christ, both which are in heaven, and which are on earth; [even] in him:

(14) The Father exhibited and gave Christ, who is the head of all the elect to the world, at that time which was convenient according as he most wisely disposed all times from everlasting. And Christ is he in whom all the elect from the beginning of the world (otherwise wandering and separated from God) are gathered together. And some of these elect were in heaven, when he came into the earth, that is, those who by faith in him to come, were gathered together. And others being found upon the earth were gathered together by him, and the rest are daily gathered together.
(n) The faithful are said to be gathered together in Christ, because they are joined together with him through faith, and become as it were one man.

Eph 1:11

1:11 {15} In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh {o} all things after the counsel of his own will:

(15) He applies respectively the benefit of calling to the believing Jews, going back to the very source, so that they also may not attribute their salvation either to themselves, nor to their stock, nor any other thing, but only to the grace and mercy of God, both because they were called, and also because they were first called.
(o) All things are attributed to the grace of God without exception, and yet for all that we are not statues, for he gives us grace both to want, and to be able to do those things that are good; Php 2:13 .

Eph 1:12

1:12 That we should be to the praise of his glory, who {p} first trusted in Christ.

(p) He speaks concerning the Jews.

Eph 1:13

1:13 {16} In whom ye also [trusted], after that ye heard the {q} word of truth, the gospel of your salvation: in whom also after that ye believed, ye were {r} sealed with that holy {s} Spirit of promise,

(16) Now he makes the Ephesians (or rather all the Gentiles) equal to the Jews, because even though they came last, being called by the same Gospel, they embraced faith, and were sealed up with the same Spirit, who is the pledge of election, until the inheritance itself is seen. And this is so that in them also the glory of God might shine forth and be manifested.
(q) That word which is truth indeed, because it comes from God.
(r) This is a metaphor taken of a seal, which being put on anything, distinguishes between those things which are authentic, and those things which are not.
(s) With the Spirit, who does not bring the Law, but the promise of free adoption.

Eph 1:14

1:14 Which is the earnest of our inheritance until the {t} redemption of the purchased possession, unto the praise of his glory.

(t) Full and perfect.

Eph 1:15

1:15 {17} Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,

(17) He returns to the former account of the good received from God, concluding two things together about those things that went before: the first is that all good things come to us from God the Father in Christ, and by Christ, so that for them he may be praised by us. The second is, that all those things (which he brings to two heads, that is, faith and charity) are increased in us by certain degrees, so that we must desire an increase of his grace, from whom we have the beginning, and from whom we hope for the end.

Eph 1:17

1:17 {18} That the God of our Lord Jesus Christ, the Father of {u} glory, may give unto you the spirit of wisdom and revelation in the {x} knowledge of him:

(18) The causes of faith are God the Father enlightening our minds with his Holy Spirit, so that we may embrace Christ revealed to us in the Gospel, to the obtaining of everlasting life, and the setting forth of God's glory.
(u) Full of majesty.
(x) For it is not enough for us to have known God once, but we must know him every day more and more.

Eph 1:18

1:18 The eyes of your understanding being enlightened; that ye may know what is the {y} hope of his calling, and what the riches of the glory of his inheritance in the saints,

(y) What blessings they are which he calls you to hope for, whom he calls to Christ.

Eph 1:19

1:19 {19} And what [is] the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

(19) The excellency of faith is declared by the effects, because the mighty power of God is set forth and shown in them.

Eph 1:20

1:20 {20} Which he wrought in Christ, when he raised him from the dead, and set [him] at his own {z} right hand in the heavenly [places],

(20) The apostle wishes us to behold in our most glorious Christ (with the eyes of faith) that most excellent power and glory of God, of which all the faithful are partakers, even though it is as yet very dim in us, by reason of the shame of the cross, and the weakness of the flesh.
(z) To be set on God's right hand is to be a partaker of the sovereignty which he has over all creatures.

Eph 1:21

1:21 Far above all principality, and power, and might, and dominion, and every {a} name that is named, not only in this world, but also in that which is to come:

(a) Everything, whatever it may be, or above all things, even if they are of ever so much power or excellency.

Eph 1:22

1:22 {21} And hath put all [things] under his feet, and gave him [to be] the {b} head over all [things] to the church,

(21) So that we should not think that the excellent glory of Christ is a thing with which we have nothing to do, he witnesses that Christ was appointed by God the Father as head over all the Church, and therefore the body must be joined to this head, which otherwise would be a maimed thing, without the members. However, this is not because of necessity (seeing that it is rather the Church which is made alive and sustained by the holy power of Christ, so it is far from being true that he needs the fulness of it), but because of the infinite goodwill and pleasure of God, who condescends to join us to his Son.
(b) Insomuch that there is nothing that is not subject to him.

Eph 1:23

1:23 Which is his body, the {c} fulness of him that filleth all in all.

(c) For the love of Christ is so great towards the Church, that even though he fully satisfies all with all things, yet he considers himself but a maimed and unperfect head, unless he has the Church joined to him as his body.

Eph 2:1

2:1 And {1} you [hath he quickened], who were {a} dead in {2} trespasses and sins;

(1) He declares again the greatness of God's good will by comparing that miserable state in which we are born, with that dignity unto which we are advanced by God the Father in Christ. So he describes that condition in such a way that he says, that with regard to spiritual motions we are not only born half dead, but wholly and altogether dead.
(a) See Ro 6:2 . So then he calls those dead who are not regenerated: for as the immortality of those who are damned is not life, so this knitting together of body and soul is properly not life, but death in those who are not ruled by the Spirit of God.
(2) He shows the cause of death, that is, sins.

Eph 2:2

2:2 {3} Wherein in time past ye walked {4} according to the course of this world, {b} according to the prince of the power of the air, the spirit that now {5} worketh in the {c} children of disobedience:

(3) He proves by the effects that all were spiritually dead.
(4) He proves this evil to be universal, insomuch that all are slaves of Satan.
(b) At the pleasure of the prince.
(5) Men are therefore slaves to Satan, because they are willingly rebellious against God.
(c) They are called the children of disobedience, who are given to disobedience.

Eph 2:3

2:3 {6} Among whom also we all had our conversation in times past in the lusts of our {d} flesh, fulfilling the desires of the flesh and of the mind; and {7} were by nature the {e} children of wrath, even as {f} others.

(6) After he has separately condemned the Gentiles, he confesses that the Jews (among whom he numbers himself) are not the least bit better.
(d) By the name of flesh in the first place, he means the whole man, which he divides into two parts: into the flesh, which is the part that the philosophers consider to be without reason, and into the thought, which they call reasonable. And so he leaves nothing in man half dead, but concludes that the whole man is by nature the son of wrath.
(7) The conclusion: all men are born subject to the wrath and curse of God.
(e) Men are said to be the children of wrath passively, that is to say, guilty of everlasting death by the judgment of God, who is angry with them.
(f) Profane people who did not know God.

Eph 2:4

2:4 {8} But God, who is rich in mercy, for his great love wherewith he loved us,

(8) Now from this follows another member of the comparison declaring our excellency, that is, that by the power of Christ we are delivered from that death, and made partakers of eternal life, to the end that at length we may reign with him. And by various and different means he emphasises this, that the efficient cause of this benefit is the free mercy of God: and Christ himself is the material cause: and faith is the instrument, which also is the free gift of God: and the end is God's glory.

Eph 2:6

2:6 And hath raised [us] up {g} together, and made [us] sit together in heavenly [places] in Christ Jesus:

(g) That is, as he adds afterwards, in Christ, for as yet this is not fulfilled in us, but only in our head by whose Spirit we have begun to die to sin, and live to God, until that work is fully brought to an end. And yet the hope is certain, for we are as sure of that which we look for, as we are of that which we have already received.

Eph 2:8

2:8 For by {h} grace are ye saved through faith; and that not of yourselves: [it is] the gift of God:

(h) So then, grace, that is to say, the gift of God, and faith, stand with one another, to which two it is contrary to be saved by ourselves, or by our works. Therefore, what do those mean who would join together things of such contrary natures?

Eph 2:9

2:9 {9} Not of works, lest any man should boast.

(9) He specifically and completely takes away from our works the praise of justification, seeing that the good works themselves are the effects of grace in us.

Eph 2:10

2:10 For we are {i} his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

(i) He speaks here of grace, and not of nature: therefore if the works are ever so good, see what they are, and know that they are that way because of grace.

Eph 2:11

2:11 {10} Wherefore remember, that ye [being] in time past Gentiles in the flesh, who are {k} called Uncircumcision by that which is {l} called the Circumcision in the flesh made by hands;

(10) Applying the former doctrine to the Gentiles, he shows that they were not only as the Jews by nature, but also after a special manner, strangers and without God. Therefore they ought so much the more remember that same so great a benefit of God.
(k) You were called in no other state than as Gentiles, so that all the world might witness your uncleanness.
(l) Of the Jews who were known by you by the mark of circumcision, the mark of the covenant.

Eph 2:12

2:12 That at that time ye were {m} without Christ, being {n} aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

(m) He begins first with Christ, who was the end of all the promises.
(n) You had no right or title to the commonwealth of Israel.

Eph 2:13

2:13 {11} But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

(11) Christ is the only bond of the Jews and Gentiles, by whom they are reconciled to God.

Eph 2:14

2:14 {12} For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us];

(12) As by the ceremonies and worship appointed by the Law, the Jews were divided from the Gentiles, so now Christ, having broken down the partition wall, joins them both together, both in himself, and between themselves, and to God. From which it follows, that whoever permanently establishes the ceremonies of the Law, makes the grace of Christ void and of no effect.

Eph 2:16

2:16 And that he might reconcile both unto God in {o} one body by the cross, having {p} slain the enmity thereby:

(o) He alludes to the sacrifices of the Law, which represented that true and only sacrifice.
(p) For he destroyed death by death, and fastened it as it were to the cross.

Eph 2:17

2:17 {13} And came and preached peace to you which were afar off, and to them that were nigh.

(13) The preaching of the Gospel is an effectual instrument of this grace, common to the Jews as well as to the Gentiles.

Eph 2:18

2:18 For {q} through him we both have access by one Spirit unto the Father.

(q) Christ is the gate as it were, by whom we come to the Father, and the Holy Spirit is as it were, our guiding man who leads us.

Eph 2:19

2:19 {14} Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;

(14) The conclusion: the Gentiles are taken into the fellowship of salvation, and he describes the excellency of the Church, calling it the city and house of God.

Eph 2:20

2:20 {15} And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the {r} chief corner [stone];

(15) The Lord committed the doctrine of salvation, first to the prophets, and then to the apostles, the end of which, and matter as it were and substance, is Christ. Therefore that is indeed the true and universal Church which is built upon Christ by the prophets and apostles, as a spiritual temple consecrated to God.
(r) That is the corner stone of the building, for the foundations are as it were corner stone of the building.

Eph 2:21

2:21 In whom all the building {s} fitly framed together groweth unto an holy temple in the Lord:

(s) So that God is the workman not only of the foundation, but also of the whole building.

Eph 3:1

3:1 For {1} this cause I Paul, {a} the prisoner of Jesus Christ for you Gentiles,

(1) He maintains his apostleship against the offence of the cross, upon which he also makes an argument to confirm himself, affirming that he was not only appointed an apostle by the mercy of God, but was also appointed particularly to the Gentiles. And this was to call them everywhere to salvation, because God had so determined this from the beginning, although he deferred a great while the manifestation of his counsel.
(a) These words, "the prisoner of Jesus Christ", are taken passively, that is to say, "I, Paul, am cast into prison for maintaining the glory of Christ."

Eph 3:5

3:5 Which in {b} other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

(b) He does not mean that no one knew of the calling of the Gentiles before, but because very few knew of it. And those that did know it, such as the prophets, had it revealed to them very obscurely, and by means of symbols.

Eph 3:10

3:10 {2} To the intent that now unto the principalities and powers in heavenly [places] might be known by the church the {c} manifold wisdom of God,

(2) The unsuspected calling of the Gentiles was as it were a mirror to the heavenly angels, in which they might behold the marvellous wisdom of God.
(c) God always had only one way to save men by: but it had various shapes and forms.

Eph 3:11

3:11 According to the {d} eternal purpose which he purposed in Christ Jesus our Lord:

(d) Which was before all things.

Eph 3:14

3:14 {3} For this cause I bow my knees unto the Father of our Lord Jesus Christ,

(3) He teaches by his own example that the efficacy of the doctrine depends upon the grace of God, and therefore we ought to join prayers with the preaching and hearing of the word. And these are needful not only to those who are youngsters in religion, but even to the oldest also, that as they grow up more and more by faith in Christ, and are confirmed with all spiritual gifts, they may be grounded and rooted in the knowledge of that immeasurable love, with which God the Father has loved us in Christ. And this is because the whole family, of which a part is already received into heaven, and part is yet here on earth, depends upon that adoption of the heavenly Father, in his only Son.

Eph 3:15

3:15 Of whom the whole {e} family in heaven and earth is named,

(e) That entire people, who had but one household Father, and that is the Church which is adopted in Christ.

Eph 3:16

3:16 That he would grant you, according to the {f} riches of his glory, to be strengthened with might by his Spirit in the {g} inner man;

(f) According to the greatness of his mercy.
(g) See Ro 7:22 .

Eph 3:17

3:17 That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in {h} love,

(h) With which God loves us, which is the root of our election.

Eph 3:18

3:18 May be able to comprehend with all saints {i} what [is] the breadth, and length, and depth, and height;

(i) How perfect that work of Christ is in every part.

Eph 3:19

3:19 And to know the {k} love of Christ, which {l} passeth knowledge, that ye might be filled with all the {m} fulness of God.

(k) Which God has shown us in Christ.
(l) Which surpasses all the capacity of man's intellect, to comprehend it fully in his mind: for otherwise whoever has the Spirit of God perceives as much (according to the measure that God has given him) as is necessary for salvation.
(m) So that we have abundantly in us whatever things are required to make us perfect with God.

Eph 3:20

3:20 {4} Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,

(4) He breaks forth into a thanksgiving, by which the Ephesians also may be strengthened and encouraged to hope for anything from God.

Eph 4:1

4:1 I therefore, {1} the prisoner of the Lord, beseech you that ye walk worthy of the {a} vocation wherewith ye are called,

(1) Another part of the epistle, containing precepts of the Christian life, the sum of which is this, that every man behave himself as it is fitting for so excellent a grace of God.
(a) By this is meant the general calling of the faithful, which is this, to be holy as our God is holy.

Eph 4:2

4:2 {2} With all lowliness and meekness, with {b} longsuffering, forbearing one another in love;

(2) Secondly, he commends the meekness of the mind, which is demonstrated by bearing with one another.
(b) See Mt 18:25-27 .

Eph 4:3

4:3 {3} Endeavouring to keep the unity of the Spirit in the bond of peace.

(3) Thirdly he requires perfect agreement, but yet such that is joined with the band of the Holy Spirit.

Eph 4:4

4:4 {4} [There is] one body, and one Spirit, even as ye are called in one hope of your calling;

(4) An argument of great weight for an earnest displaying of brotherly love and charity with one another, because we are made one body as it were of one God and Father, by one Spirit, worshipping one Lord with one faith, and consecrated to him with one baptism, and having hope of one self same glory, unto which we are called. Therefore, whoever breaks charity, breaks all of these things apart.

Eph 4:6

4:6 One God and Father of all, who [is] {c} above all, and {d} through all, and {e} in you all.

(c) Who alone has the chief authority over the Church.
(d) Who alone pours forth his providence, through all the members of the Church.
(e) Who alone is joined together with us in Christ.

Eph 4:7

4:7 {5} But unto every one of us is given grace according to the measure of the {f} gift of Christ.

(5) He teaches us that we indeed are all one body, and that all good gifts proceed from Christ alone, who reigns in heaven having mightily conquered all his enemies, from where he heaps all gifts upon his Church. But yet nonetheless these gifts are differently and variously divided according to his will and pleasure, and therefore every man ought to be content with that measure that God has given him, and to bestow it to the common profit of the whole body.
(f) Which Christ has given.

Eph 4:8

4:8 Wherefore he saith, When he ascended up on high, he led {g} captivity captive, and gave gifts unto men.

(g) A multitude of captives.

Eph 4:9

4:9 (Now that he ascended, what is it but that he also descended first into the {h} lower parts of the earth?

(h) Down to the earth, which is the lowest part of the world.

Eph 4:10

4:10 He that descended is the same also that ascended up far above all heavens, that he might {i} fill {k} all things.)

(i) Fill with his gifts.
(k) The Church.

Eph 4:11

4:11 {6} And he gave some, {l} apostles; and some, {m} prophets; and some, {n} evangelists; and some, {o} pastors and teachers;

(6) First of all he lists the ecclesiastical functions, which are partly extraordinary and for a season, such as apostles, prophets, and evangelists, and partly ordinary and perpetual, such as pastors and teachers.
(l) The apostles were those twelve to whom Paul was afterward added, whose office was to plant churches throughout all the world.
(m) The prophet's office was one of the chiefest, who were men of marvellous wisdom, and some of them could foretell things to come.
(n) The apostles used these as companions in the execution of their office, being not able to go to all places by themselves.
(o) Pastors are those who govern the Church, and teachers are those who govern the schools.

Eph 4:12

4:12 {7} For the perfecting of the saints, for the work of the ministry, for the edifying of the {p} body of Christ:

(7) He shows the aim of ecclesiastical functions, that is, that by the ministry of men all the saints may so grow up together, that they may make one mystical body of Christ.
(p) The Church.

Eph 4:13

4:13 {8} Till we all come in the {q} unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the {r} stature of the fulness of Christ:

(8) The use of this ministry is perpetual so long as we are in this world, that is, until that time that having put off the flesh, and thoroughly and perfectly agreeing between ourselves, we will be joined with Christ our head. And this thing is done by the knowledge of the Son of God increasing in us, and he himself by little and little growing up in us until we come to be a perfect man, which will be in the world to come, when God will be all in all.
(q) In that most near joining which is knit and fastened together by faith.
(r) Christ is said to grow up to full age, not in himself, but in us.

Eph 4:14

4:14 {9} That we [henceforth] be no more children, {10} tossed to and fro, and carried about with every wind of doctrine, by the {s} sleight of men, [and] {t} cunning craftiness, whereby they lie in wait to deceive;

(9) Between our childhood (that is to say, a very weak state, when we are still wavering) and our perfect age, which we will have at length in another world, there is a mean, that is, our youth, and steady going forward to perfection.
(10) He compares those who do not rest themselves upon the word of God, to little boats which are tossed here and there with the doctrines of men as it were with contrary winds, and in addition forewarns them that it comes to pass not only by the unsteadiness of man's brain, but also by the craftiness of certain ones, who make as it were an art of it.
(s) With those uncertain events which toss men to and fro.
(t) By the deceit of those men who are very well practised in deceiving others.

Eph 4:15

4:15 {11} But speaking the truth in love, may grow up into him in all things, which is the head, [even] Christ:

(11) By earnest affection of the truth and love, we grow up into Christ: for he (being effectual by the ministry of his word, which as the vital Spirit makes alive the whole body in such a way that it nourishes all the limbs of it according to the measure and proportion of each one) quickens and cherishes his Church, which consists of various functions, as of various members, and preserves the need of every one. And from this it follows that neither this body can live without Christ, neither can any man grow up spiritually, who separates himself from the other members.

Eph 4:16

4:16 From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the {u} effectual working in the measure of every part, maketh {x} increase of the body unto the edifying of itself in {y} love.

(u) Of Christ, who with regard to the soul, empowers all the members.
(x) Such increase as is fit for the body to have.
(y) Charity is the knitting of the limbs together.

Eph 4:17

4:17 {12} This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the {z} vanity of their mind,

(12) He descends to the fruits of Christian doctrine, and reasons first upon the principles of conduct and actions, setting down a most grave comparison between the children of God, and those who are not regenerated. For in these men all the powers of the mind are corrupted, and their mind is given to vanity, and their senses are darkened with most gross mistiness, and their affections are so accustomed by little and little to wickedness, that at length they run headlong into all uncleanness, being utterly destitute of all judgment.
(z) If the noblest parts of the soul are corrupted, what is man but solely corruption?

Eph 4:18

4:18 Having the understanding darkened, being alienated from the {a} life of God through the ignorance that is in them, because of the blindness of their heart:

(a) By which God lives in them.

Eph 4:19

4:19 Who being {b} past feeling have given themselves over unto lasciviousness, to work all uncleanness with {c} greediness.

(b) Void of all judgment.
(c) They strove to surpass one another, as though there were some gain to be gotten by it.

Eph 4:20

4:20 {13} But ye have not so learned Christ;

(13) Here follows the contrary part concerning men who are regenerated by the true and living knowledge of Christ, who have other principles by which they act that are very different, that is, holy and honest desires, and a mind completely changed by the power of the Holy Spirit, from which proceeds also like effects, as a just and holy life indeed.

Eph 4:21

4:21 If so be that ye have heard him, and have been taught by him, {d} as the truth is in Jesus:

(d) As they have learned who acknowledge Christ indeed, and in good earnest.

Eph 4:22

4:22 That ye put off concerning the former conversation {e} the old man, which is corrupt according to the deceitful lusts;

(e) Yourselves.

Eph 4:23

4:23 And be renewed in the {f} spirit of your mind;

(f) Where there ought to have been the greatest force of reason, there is the greatest corruption of all, which gradually weakens all things.

Eph 4:24

4:24 And that ye put on the new man, which {g} after God is created {h} in righteousness and {i} true holiness.

(g) After the image of God.
(h) The effect and end of the new creation.
(i) Not fake nor counterfeit.

Eph 4:25

4:25 {14} Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.

(14) He commends separately certain special Christian virtues, and first of all he requires truth (that is to say, sincere manners), condemning all deceit and hypocrisy, because we are born one for another.

Eph 4:26

4:26 {15} Be {k} ye angry, and sin not: let not the sun go down {l} upon your wrath:

(15) He teaches us how to bridle our anger in such a way that, even though our anger is fierce, yet it does not break out, and that it is without delay quenched before we sleep. And this is so that Satan may not take occasion to give us evil counsel through the wicked counsellor, and destroy us.
(k) If it so happens that you are angry, yet do not sin, that is, bridle your anger, and do not wickedly do that which you have wickedly conceived.
(l) Let not the night come upon you in your anger, that is, make atonement quickly, for all matters.

Eph 4:28

4:28 {16} Let him that stole steal no more: but rather let him labour, working with [his] hands the thing which is {m} good, that he may have to give to him that needeth.

(16) He descends from the heart to the hands, condemning theft: and because the men who give themselves to this wickedness often pretend to be poor, he shows that labour is a good remedy against poverty, which God blesses in such a way that those who labour always have some surplus to help others. And therefore it is far from being the case that they are forced to steal other men's goods.
(m) By labouring in things that are holy, and profitable to his neighbour.

Eph 4:29

4:29 {17} Let no {n} corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister {o} grace unto the hearers.

(17) He bridles the tongue as well, teaching us to so temper our talk, that our hearer's minds are not destroyed, and are rather instructed.
(n) Literally, "rotten".
(o) By grace he means that by which men most profit with regard to going forward in godliness and love.

Eph 4:30

4:30 {18} And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

(18) A general precept against all excess of affections which dwell in that part of the mind, which they call "angry", and he sets against them the contrary means. And he uses a most strong preface, how we ought to take heed that we grieve not the Holy Spirit of God through our immoderateness and excessiveness, who dwells in us to the end of moderating all our affections.

Eph 4:32

4:32 And be ye kind one to another, tenderhearted, forgiving one another, {19} even as God for Christ's sake hath forgiven you.

(19) An argument taken from the example of Christ, most grave and strong, both for the pardoning of those injuries which have been done to us by our greatest enemies, and much more for having consideration of the miserable, and using moderation and gentle behaviour towards all men.

Eph 5:3

5:3 {1} But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

(1) Now he comes to another type of affections, which is in that part of the mind which men call covetous or desirous: and he reprehends fornication, covetousness, and jesting very sharply.

Eph 5:4

5:4 Neither filthiness, nor foolish talking, nor {a} jesting, which are not convenient: but rather giving of thanks.

(a) Jests which men cast at one another: that no lightness is seen, nor evil example given, nor any offence made by evil words or backbiting.

Eph 5:5

5:5 {2} For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an {b} idolater, hath any inheritance in the kingdom of Christ and of God.

(2) Because these sins are such that the most part of men do not consider them to be sins, he awakes the godly to the end that they should so much the more take heed to guard themselves from these sins as from most harmful plagues.
(b) A bondslave to idolatry, for the covetous man thinks that his life consists in his goods.

Eph 5:7

5:7 {3} Be not ye therefore partakers with them.

(3) Because we are most ready to follow evil examples, therefore the apostle warns the godly to always remember that the others are but as it were darkness, and that they themselves are as it were light. And therefore the others commit all evils (as men are accustomed to do in the dark), but they ought not to follow their examples, but rather (as the property of the light is) reprove their darkness, and to walk in such a way (having Christ that true light going before them) as it becomes wise men.

Eph 5:8

5:8 For ye were sometimes darkness, but now [are ye] {c} light in the Lord: walk as children of light:

(c) The faithful are called light, both because they have the true light in them which enlightens them, and also because they give light to others, insomuch that their honest conversation reproves the life of wicked men.

Eph 5:9

5:9 (For the fruit of the {d} Spirit [is] in all goodness and righteousness and truth;)

(d) By whose power we are made light in the Lord.

Eph 5:11

5:11 And have no fellowship with the unfruitful works of darkness, but rather {e} reprove [them].

(e) Make them open to all the world, by your good life.

Eph 5:14

5:14 Wherefore {f} he saith, Awake thou that sleepest, and arise from the {g} dead, and Christ shall give thee light.

(f) The scripture, or God in the scripture.
(g) He speaks of the death of sin.

Eph 5:15

5:15 {4} See then that ye walk circumspectly, not as fools, but as wise,

(4) The worse and more corrupt that the manners of this world are, the more watchful we ought to be in every situation, and give regard to nothing but the will of God.

Eph 5:16

5:16 {h} Redeeming the time, because the {i} days are evil.

(h) This is a metaphor taken from the merchants: who prefer the least profit that may be before any of their pleasures.
(i) The times are troublesome and severe.

Eph 5:18

5:18 {5} And be not drunk with wine, wherein is {k} excess; but be filled with the Spirit;

(5) He sets the sober and holy assemblies of the faithful against the immoral banquets of the unfaithful, in which the praises of the only Lord must ring, whether it is it in prosperity or diversity.
(k) Every type of disorder, together with every manner of filthiness and shamefulness.

Eph 5:19

5:19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your {l} heart to the Lord;

(l) With an earnest affection of the heart, and not with the tongue only.

Eph 5:21

5:21 {6} Submitting yourselves one to another in the fear of God.

(6) A short repetition of the end to which all things ought to be referred, to serve one another for God's sake.

Eph 5:22

5:22 {7} Wives, submit yourselves unto your own husbands, {8} as unto the Lord.

(7) Now he descends to a family, dividing orderly all the parts of a family. And he says that the duty of wives consists in this, to be obedient to their husbands.
(8) The first argument, for they cannot be disobedient to their husbands except by also resisting God, who is the author of this subjection.

Eph 5:23

5:23 {9} For the husband is the head of the wife, even as Christ is the head of the church: {10} and he is the saviour of the body.

(9) A declaration of the former saying: because God has made the man head of the woman in marriage, as Christ is the head of the Church.
(10) Another argument: because the good estate of the wife depends on the man, so that this submission is not only just, but also very profitable: as also the salvation of the Church depends on Christ, although to a far greater degree.

Eph 5:24

5:24 {11} Therefore as the church is subject unto Christ, so [let] the wives [be] to their own husbands in every thing.

(11) The conclusion of the wives' duties towards their husbands.

Eph 5:25

5:25 {12} Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

(12) The husbands duty towards their wives is to love them as themselves, of which love the love of Christ towards his Church is a graphic image.

Eph 5:26

5:26 {13} That he might {m} sanctify and cleanse it with the washing of water by the {n} word,

(13) Because many men pretend the infirmities of their wives to excuse their own hardness and cruelty, the apostle wishes us to mark what manner of Church Christ received, when he joined it to himself, and how he does not reject her for all her filth, and uncleanness, but ceases not to wipe it away with his cleanness, until he wholly purifies it.
(m) Make it holy.
(n) Through the promise of free justification and sanctification in Christ, received by faith.

Eph 5:27

5:27 That he might present it to himself a glorious church, {o} not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

(o) The Church as it is considered in itself, will not be without wrinkle, before it come to the mark it aims at: for while it is in this life, it runs in a race. But if it is considered in Christ, it is clean and without wrinkle.

Eph 5:28

5:28 {14} So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.

(14) Another argument: every man loves himself, even by nature: therefore he strives against nature that does not love his wife. He proves the conclusion, first by the mystical knitting of Christ and the Church together, and then by the ordinance of God, who says that man and wife are as one, that is, not to be divided.

Eph 5:29

5:29 For no man ever yet hated his {p} own flesh; but nourisheth and cherisheth it, even as the Lord the church:

(p) His own body.

Eph 5:30

5:30 For we are members of his body, {q} of his flesh, and of his bones.

(q) He alludes to the making of the woman, which signifies our union with Christ, which is accomplished by faith, but is signified in the ordinance of the Lord's supper.

Eph 5:31

5:31 For this cause shall a man leave his father and mother, and shall {r} be joined unto his wife, and they two shall be one flesh.

(r) See Geneva "Mt 19:5"

Eph 5:32

5:32 {15} This is a great mystery: but I speak concerning Christ and the church.

(15) That no man might dream of natural union or knitting of Christ and his Church together (such as the husbands and the wives is) he shows that it is secret, that is, spiritual and such as differs greatly from the common capacity of man. And it consists by the power of the Spirit, and not of the flesh, by faith, and by no natural bond.

Eph 5:33

5:33 {16} Nevertheless let every one of you in particular so love his wife even as himself; and the wife [see] that she reverence [her] husband.

(16) The conclusion both of the husband's duty toward his wife, and of the wife's toward her husband.

Eph 6:1

6:1 Children, {1} obey your parents {2} in the {a} Lord: {3} for this is right.

(1) He comes to another part of a family, and shows that the duty of the children toward their parents consists in obedience to them.
(2) The first argument: because God has so appointed. And upon this it follows also that children are obligated to obey their parents, that they may not swerve from the true worship of God.
(a) For the Lord is author of all fatherhood, and therefore we must yield such obedience as he will have us.
(3) The second argument: because this obedience is most just.

Eph 6:2

6:2 {4} Honour thy father and mother; {5} (which is the first commandment with {b} promise;)

(4) A proof of the first argument.
(5) The third argument taken of the profit that ensues from it: because the Lord gave this commandment among all the rest a special blessing.
(b) With a special promise: for otherwise the second commandment has a promise of mercy to a thousand generations, but that promise is general.

Eph 6:4

6:4 {6} And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and {c} admonition of the Lord.

(6) It is the duty of fathers to use their fatherly authority moderately and to God's glory.
(c) Such information and precepts which are taken out of God's book, and are holy and acceptable to him.

Eph 6:5

6:5 {7} Servants, be obedient to them that are [your] masters {8} according to the flesh, with {d} fear and trembling, in singleness of your heart, as unto Christ;

(7) Now he descends to the third part of a family, that is, to the duty both of the masters and of the servants. And he shows that the duty of servants consists in a hearty love and reverence for their masters.
(8) He moderates the sharpness of service, in that they are spiritually free even though they are servants, and yet that spiritual freedom does not take away physical service: insomuch that they cannot be Christ's, unless they serve their masters willingly and faithfully, as much as they may with clear conscience.
(d) With careful reverence: for slavish fear is not allowable, much less in Christian servants.

Eph 6:6

6:6 Not with eyeservice, as menpleasers; but as the servants of Christ, {9} doing the will of God from the heart;

(9) To cut off occasion of all pretences, he teaches us that it is God's will that some are either born or made servants, and therefore they must respect God's will although their service is ever so hard.

Eph 6:7

6:7 With good will doing service, as to the {e} Lord, and not to men:

(e) Being moved with a reverence for God, as though you served God himself.

Eph 6:8

6:8 {10} Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether [he be] bond or free.

(10) Although they serve unkind and cruel masters, yet the obedience of servants is no less acceptable to God, than the obedience of those that are free.

Eph 6:9

6:9 {11} And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there {f} respect of persons with him.

(11) It is the duty of masters to use the authority that they have over their servants, modestly and in a holy manner, seeing that they in another respect have a common master who is in heaven, who will judge both the servant and the free.
(f) Either of freedom or bondage.

Eph 6:10

6:10 {12} Finally, my brethren, be strong in the Lord, and in the power of his might.

(12) He concludes the other part of this epistle with a grave exhortation, that all are ready and fight constantly, trusting in spiritual weapons, until their enemies are completely put to flight. And first of all he warns us to take up the armour of God, for with it alone may our enemy be dispatched.

Eph 6:12

6:12 {13} For we wrestle not against flesh and {g} blood, but against {h} principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places].

(13) Secondly, he declares that our chiefest and mightiest enemies are invisible, so that we may not think that our chiefest conflict is with men.
(g) Against men, who are of a frail and brittle nature, against whom are set spiritual wiles, a thousand times more mighty than the flesh.
(h) He gives these names to the evil angels, by reason of the effects which they work: not that they are able to do the same in and of themselves, but because God gives them permission.

Eph 6:13

6:13 {14} Wherefore take unto you the whole armour of God, that ye may be able to withstand in the {i} evil day, and having done all, to stand.

(14) He shows that these enemies are put to flight only with the armour of God, that is, with uprightness of conscience, a godly and holy life, knowledge of the Gospel, faith, and to be short, with the word of God. And that daily earnest prayer must be made for the health of the Church, and especially for the steadfast faithfulness of the true, godly, and valiant ministers of the word.
(i) See Eph 5:16 .

Eph 6:15

6:15 And your feet shod with the {k} preparation of the gospel of peace;

(k) The preparation of the Gospel may be as it were shoes to you: and it is very fitly called the Gospel of peace, because, seeing we have to go to God through most dangerous ranks of enemies, this may encourage us to go on bravely, in that you know by the doctrine of the Gospel, that we are travelling to God who is at peace with us.

Eph 6:18

6:18 Praying always with all prayer and supplication in the {l} Spirit, and watching thereunto with all perseverance and supplication for all saints;

(l) That holy prayers may proceed from the Holy Spirit.

Eph 6:21

6:21 {15} But that ye also may know my affairs, [and] how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things:

(15) A familiar and very amiable declaration of his state, together with a solemn prayer, with which Paul is accustomed to end his epistles.

Eph 6:24

6:24 Grace [be] with all them that love our Lord Jesus Christ {m} in sincerity. Amen. [To [the] Ephesians written from Rome, by Tychicus.]

(m) Or to immortality, to life everlasting.