AN EXPOSITION OF THE FIRST
CHAPTER OF THE EPISTLE TO THE EPHESIANS.
A PROMISE CONCERNING THIS EPISTLE.
SOMETHING of custom uses to be promised by interpreters
concerning the epistles or books they interpret, touching the argument,
division of the whole, and occasion of the writing, and about the persons
written to.
I shall only speak of two of these, as most necessary.
1.
The excellency of this epistle.
2. The occasion of Paul's writing of
it.
In the handling of which two, I shall yet wrap up all those other
mentioned briefly. 1. For the excellency thereof, - It hath been esteemed among
the choicest, and is accordingly placed in the midst of his epistles; as the
most sparkling gem useth to be in a carkanet of many jewels: as the heart in
the midst of the body, so he likened it, for the difficulties he observeth in
it: but I rather, because, as the heart is the prime seat and fountain of
spirits, and the fullest thereof; so this Epistle contains more of the spirits,
the quintessence of the mysteries of Christ, than any other, and is made up of
the most quickening cordials to the inward man. I shall say only, that I find
our Apostle himself boasting, as it were, of none of his other writings but of
this; and let his own judgment cast it, by what himself esteemed his
masterpiece. Thus expressly in the third chapter of this epistle, at the third
verse, he mentioning the grace of God vouchsafed him, in that rich treasury of
knowledge dispensed to him as a steward for others, (as that word signifies,)
and that transcendant way he came by it, more extraordinary than other
Apostles, (who yet were in part taught it by Christ on earth,) Have you not
heard (says he, by the common report went of it,) 'how that by revelation
(namely immediate) he made known to me the mystery?' And thus far, indeed, I
find him elsewhere speaking, as well as here, Gal. i. 12. But then in the
following words he goes on yet further, and makes this very epistle the highest
instance of this his knowledge and revelation: 'As I wrote afore,' a little
afore, (namely in the two first chapters hereof, especially this first,)
whereby in the reading you may understand 'my knowledge in the mystery of
Christ;' that is, yourselves, not by hearsay only, as afore, but by and upon
your own knowledge. There is not the like speech uttered by himself of any of
his epistles; he makes this very epistle at once the most full evidence and
demonstration of that transcendant way of his receiving the gospel by immediate
revelation. And so sublime was the matter contained in it, as it argued this
original, and that it could come no other way but by immediate revelation, as
afore he had affirmed of it, and likewise withal refers unto it, as the highest
specimen of the depth and profoundness of his knowledge, and as his choicest
exercise to shew his Christian learning by; so that, as elsewhere he professed
to these same Ephesians that he had (when present with them) declared all the
counsel of God to them, Acts xxvi. 27, so now absent, to have singled out to
utter in this epistle the utmost depths of that counsel.
But what the
reason should be, why Paul was thus more profoundly enlarged to them than
others of the Gentiles to whom he also wrote, is worth our inquiry and
observance. Some attribute the difference unto Paul's (the author's) own
spirit, and the condition he was then in. It smells, say they, of the prison;
Paul was a prisoner, as chap. iv. 1, and so more enlarged when most straitened,
as in sufferings our spirits use to be. But I rather ascribe it to some
difference in these Ephesians written to. Phiostratus gives testimony of this
city of Ephesus, that it excelled all other cities in wisdom and learning, and
over-abounded in thousands of learned men. And this their exquisiteness in
human learning and search after knowledge was that which made them so addicted
to curious arts, (as the Holy Ghost, speaking of these very Ephesians, calleth
them, Acts xix. 19,) which were partly human, but vain, partly magical and
devilish, as the Syriac renders the words; whence also the 'letters of
Ephesus', grew into a proverb. And Chrysostom says that, even unto his time, it
abounded with philosophers above any other city, and that the chiefest
philosophers and wise men of Asia had had their original and dwelling therein,
and allegeth (in his preface of this epistle) that as the reason why Paul
should write this epistle with more study and exactness, and why he uttered
more profoundness of knowledge to them than unto others.
But sure this his
reason falls short of that which may theologically be supposed the true ground
of his sublimeness therein, and it will be useful to improve it higher. To me
it seems that that supeRom.inent self-denial which appeared in many of these
converted Ephesians, even in point of knowledge, in their renouncing all that
excellency of learning which was then the glory of that city in the eyes of all
the nations, the great Diana of their brains and hearts, (as the goddess was of
their blind devotions,) as a testimony whereof they sacrificed the very books
themselves unto the fire; as the Holy Ghost hath given testimony to their
self-denial in this particular, Acts xix. 19 ; - this might be the reason why
God honoured them with an epistle so sublime, by way of recompense. And it
affords us this observation, grounded upon like instances - Whatever excellency
any one hath been eminent in, or prized most, afore conversion, hut now doth
undervalue, and, as Christ's word is, hates and forsakes for Christ's sake, in
that very thing Christ as apparently maketh recompense an hundred-fold. - These
Ephesians forsook the most exquisite wisdom earthly, yea, the deepest that hell
afforded; depths of Satan; as John speaks in another case; and God therefore
honours them with this divine epistle, made as public as their self-denial, to
all the world, in which God from heaven enlarged this Apostle's heart, to make
a professed discovery of the sublimest and deepest mysteries that heaven
affordeth, that were to be communicated to any of the sons of men, and that
were lawful to be uttered, as himself speaks, 2 Cor. xii., by him that was in
heaven. They burn their very books, valued at many thousands, (for their price
is on purpose valued, Acts xix. 19,) and therefore our Apostle's heart is
enlarged towards them, to bring forth the bottom of that 'treasure of knowledge
hid in Christ,' 'the unsearchable riches of Christ,' as ver. 8 of the third
chapter.
He calls them thus also himself, (the author of it,) having
reckoned his learning when a Pharisee, wherein he profited above many of his
equals, at so high a rate, as the account of the world then went; but now when
converted, he accounting all but as dung and dogs' meat, for the excellency of
the knowledge of Christ, Phil. in. 8, was therefore accordingly enlarged and
filled with an excellency in this knowledge above his fellow-apostles; though
he complains of himself as born out of time, and as one put to this school long
after them. Thus Moses also, undervaluing the Egyptian learning wherein he
excelled, Acts vii. 22, as well as the pleasures of that court, having an eye
to the recompense of reward to come, was accordingly in a proportion
recompensed even in this life; as with being exalted to be a king over the
people of God, a greater dignity than Egypt afforded, Deut. xxxin. 5, for his
leaving the Egyptian court, so with being made the prophet of the Old Testament
for his renouncing of their learning; to whom God revealed himself and his law,
as never to any other prophet, Num. xii. 6. He was the giver of that law, which
by the confession of all the heathens excelled theirs; and therein made such an
eminent type of Christ's prophetical office as no prophet was afore or after
him, Deut. xvin. 15.
And so much for the excellency of this epistle. Yet
let me add this, that of all epistles, that to the Colossians comes nearest to
it in the matter and argument thereof; and in many things the one is a comment
upon the other; only in the doctrine of God, free grace, and everlasting love,
which is that mystery of the mystery of Christ, this far excels it.
2. In
the second place, for the occasion of this epistle, - Interpreters are much put
to it to find what it should have been; nor need we trouble our thoughts much,
if we find not any; for perhaps the Apostle took one, as a good heart is apt
when there is no set occasion given, for to do good; which seems all the
occasion of that other Apostle's writing his, 2 Pet. i. 13, 'I think it meet,
as long as I am in this tabernacle, to stir you up,' &c. But for any
special one of this, the best and most probable which I by conjecture can find,
is that which the Apostle by the spirit of prophesy foresaw, Acts xx., where
calling all the elders of Ephesus together, (even the elders of this church
which here he writeth unto, as you may see, ver. 17,) he tells them, ver. 29,
'I know this, that after my departure shall grievous wolves enter in among you;
also of your own selves shall men arise, speaking perverse things, to draw away
disciples after them.' He forewarns both that some of their own elders should
rise up, (for oftentimes so it falleth out in churches,) and also that others
from other churches and places should enter in among them, (wolves he calls
them,) teaching perverse things. And I know this, says he; he knew it by the
same spirit of prophesy and revelation that, ver. 25, he says he knew they
should see his face no more. And although he perhaps knew not the particular
errors which they should teach, yet in general you see he knew that gross
errors, overthrowing the foundation of the gospel, should arise among them and
be taught.
Now therefore, to prevent their being carried away with any of
these errors, whatever they might prove to be, he writeth this epistle in a
positive way, to establish them aforehand in the greatest truths of the gospel.
And what is the great and main argument of this epistle, especially in the
first part of it? It is to lay open the doctrine of free grace, and of God's
eternal love in, and redemption by Christ, and the blessings issuing therefrom,
and the dependence that our salvation hath on both. The Apostle not knowing
what particular errors should arise, he yet chooseth to teach such doctrines as
might be the most universal preventives to all whatever that were of any
dangerous consequence ; and for this purpose, of all other doctrines, he
pitcheth upon this of free grace. The observation then is this - That if
Christian judgments be well and thoroughly grounded in the doctrine of God's
free grace and eternal love, and redemption through Jesus Christ alone, and in
the most spiritual inward operations of God's Spirit, which he enumerates to
have been experimentally communicated, that will fence them against all errors;
you may then even venture them from taking in any falsehood of any great moment
; - their souls being well shod with the preparation of the gospel of peace,
(to use the Apostle's similitude, as it is in the 6th of this epistle, ver.
15.) Then, as they are tentation-proof in respect of sin or practical
doubtings, (which is the Apostle's scope there,) so in like manner, when their
judgments are thus shod with the doctrine of grace, they are error-proof also,
(I speak in respect of taking in any dangerous heresy,) and this fully agrees
with what the Apostle directs, Heb. xix. 9 : 'Be not,' saith he, 'carried away
with divers and strange doctrines.' He calls them divers, or various doctrines,
for though there is but one truth, yet errors about truth are divers; and he
calls them strange, that are brought in differing from the faith the Apostles
taught, and was 'once given.'
And he instanceth in one, namely, the putting
an holiness in an elective outward abstinence from some meats rather than
others, (so in the next words.) But what any one thing was there that would, of
all others, fix and balance their minds against this and all other such empty
doctrines and waverings towards such superstitions. He adds, 'for it is a good
thing that the heart be established with grace.' Both inherent grace in the
soul itself, (for the new creature tastes and discerns truth as the palate doth
meat;) as also with the doctrines of free grace without us, in God's heart
toward us, as it is declared and taught in the Scriptures and in this chapter,
and in the second of this epistle. And let their hearts be established and
ballasted, and made steady with these, and they will not easily be 'tossed to
and fro, and carried away with every wind of doctrine, by the sleight of men,'
&c., as the Apostle speaks, chap. iv. 14 of this epistle. And the latter
sense of grace, in that Heb. xix., I understand to be principally meant; for
the doctrine of God's grace revealed to us in the gospel is eminently styled
'the grace of God bringing salvation,' Titus ii. 11. But yet withal, take in
those blessings and blessed operations wrought within us which our Apostle here
enumerates in chap. i., and goes on to do it in chap. ii. to ver. 11 of that
chapter; the working of which in these Ephesians he all along ascribes unto the
grace, the exceeding riches of grace, mercy, and love in God, founded in
election and redemption; and these, together with his doctrine of grace, will
keep you steadfast and immovable.
I should now add, as the custom of
expositors likewise is, some more general analysis or division of the whole
epistle; but let that suffice, which, in going over the particulars, will arise
naturally to every man's observation that the half of it, to the end of the
third chapter, is doctrinal, laying down the mysteries of salvation and man's
misery; the other half, to the end, is wholly practical, exhorting to several
duties in all sorts of relations. I hasten to the exposition itself
SERMON I.
Paul, an apostle of Jesus Christ, by the will of God,
to the saints which are at Ephesus, and faithful in Christ Jesus. Grace be to
you, and peace front God our Father, and from our Lord Jesus Christ. - Ver. 1,
2.
Although the matter of the two first verses is found almost in every
epistle, and is accordingly expounded by every interpreter, yet, that there may
not be an uncomely vacuity at the very first entrance, I shall add some
animadversions upon the words of them. Paul, an Apostle. - The reason
why in his epistles he usually prefixes both his name and office is, first, to
ascertain them he wrote to that the epistles were his own, or genuine epistles
- as you may perceive his intent to be by that closure of his second epistle to
the Thessalonians, 2 Thess. in. 17, 'The salutation of me, Paul, with my own
hand, which is the sign or token in every epistle so I write,' then, this
inscription is both a salutation and a blessing of these Ephesians; of which
afterwards.
Secondly, He adds his sacred office - 'an apostle.' Apostleship
was an office extraordinary in the Church of God, appointed for a time for the
first rearing and governing of the Church of the New Testament, and to deliver
that faith which was but once to be given to the saints, (as Jude speaks,) and
the apostles are therefore entitled the foundation the Church is built on, Eph.
ii. 20; which office, accordingly, had many extraordinary privileges annexed to
it, suited (as all the callings by God and his institutions are) to attain that
end which was so extraordinary - as, namely, unlimitedness of commission to
teach all nations, Matt. xxvin. 19. They likewise had an infallibility and
unerringness, whether in their preaching or in writing, (2 Cor. i. ver. 13 and
18 compared,) which was absolutely necessary for them to have, seeing they were
to lay the foundation to all ages, 1 Cor. in. 10, although in their personal
walkings they might err, as Peter did, Gal. ii. 11. And, further, they had
authority and jurisdiction committed to them, as elders in any church where
Providence should cast them, 2 Cor. xi. 28, together with authority and power
therein, 1 Cor. iv. 21, and 2 Car. x. 8. And -
Thirdly, This our apostle
had this special grace and honour from God vouchsafed him above most of the
apostles, to be particularly moved and inspired by the Holy Ghost, the
conscience of his own duty concurring, to edify not only the present churches
then extant, but to write epistles to leave them to the ages to come, which
every apostle did not; and there were none that did write any part of Scripture
but as and when they were moved by the Holy Ghost, as Peter tells us, 2 Pet. i.
21. As 'no prophesy came in the old time' - i. e., under the Old Testament -
'by the will of man; but holy men spake,' and so by like reason wrote, 'as they
were moved by the Holy Ghost;' and thus it is under the New as well as under
the Old. But God was pleased to use this man to labour more than they all. We
owe the third part of the New Testament to him, insomuch as he wrote epistles
to some by special and personal inspiration, whom he never saw in the flesh, as
the Colossians.
And this practice of affixing his name and office to his
epistles, as well as the epistles themselves, is greatly to be heeded by us
that do come in after ages. Excepting that to the Hebrews, for a special reason
not setting down his office of apostle, which in two or three epistles, where
it is less needed, is omitted also. It is to be heeded, I say, by us in after
ages, for it has this instruction in it, (which was his scope of doing it,)
that as the matter of them did bind and oblige those whom he wrote to, so all
saints in after ages to come, for they do inherit these and other apostles'
writings, to own them, and to embrace them, and to observe what is written in
them, as of a divine authority; the word of God, as well as of man, and as
intended to all saints and faithful in Christ Jesus, as well as those at
Ephesus. As those instances declare, that the epistle that was writ to the
Church of Colosse, Paul commands to be read to the Church of Laodicea. The
inscription likewise to the Church at Corinth commands the same: 'To the church
of Corinth, with all that call on the name of the Lord, both theirs and ours,'
1 Cor. i. 2.
Know, therefore, that when you read any epistle, the whole
weight of their apostolical spirit and authority in them is to fall upon all
our consciences and spirits, as it did on theirs, unto these purposes, both to
assure our hearts of the unerring truth of every tittle of them, and their word
in their writings to be as true as God is true, 2 Cor. i. 13, 18, as also to
receive all their injunctions and commands therein, as coming with the same
apostolical authority that it did to those to whom they were by name written,
and as immediately warranting us in all those practices which their living
commands did put them upon. In a word, to speak in the words of the Apostle to
the Thessalonians, to receive them all as the word of God, 1 Thess. ii. 13,
even as if we had heard them out of Paul's own mouth, as there he urged that
they had heard; which work as effectually in you that believe as it did in
them. So that as in these their writings we enjoy these apostles' ministry, and
shall to the end of the world, Matt. xxvin. alt., and are therefore said to
believe through their word, John xvii. 20; in like manner, their ordinary
directions to believers to any duty belonging to them, - to become churches, or
join themselves to churches, or else to churches how to demean themselvcs, -
left us in their epistles, or the acts of the apostles recorded, have the same
authority to bind us as they did them, and he gives the same warrants and
commands to us which their persons, by living voice, did to those saints in
their times; which their very commission, Matt. xxvin. 19, holds forth to us,
'Go and teach them to observe all that I have commanded,' says Christ, 'and,
lo, I am with you to the end of the world'
And in this respect these few
words, Paul, an apostle, which we find prefixed, are of great use to us; and
let this name, and title, and commands of his, which are from Christ, be for
ever precious throughout all generations.
There are three things in these
two first verses
1. The author of this epistle - Paul.
2. The persons
to whom it was written - Saints at Ephesus, &c.
3. The salutation and
blessing therein uttered, ordinary in all his epistles - Grace and peace,
&c.
I. THE Author - Paul. - I will not speak much of his personal
supeRom.inent worth. In his own opinion he was the least of saints on earth; in
mine, the highest saint in heaven, and next the man Christ Jesus. To whose
labours (more abundant than of all the other apostles, 1 Cor. xv. 10) the
one-half of the now Christian, then Roman world, doth owe, and the catholic
Church in all ages, the third part of that invaluable treasure of the New
Testament; taking together all either written by him, as the Epistles, or
written of him, as the greatest part of the Acts.
Only this name of his
here, Paul, and the change thereof from that of Saul, is a difficulty among
interpreters, which I shall not here meddle with, further than thus: that this
change might be from his former Jewish name, Saul, into a Roman name, Paul; it
being evident that several nations did use to alter men's names according to
their own tongue, and very often the first letter of a man's name is changed in
the same language; whom JeRom.iah calls Merodach, him the writer of the Book of
the Kings calls Berodach. So the eldest son of Simeon, whom Moses calls Jemuel,
Gen. xlvi. 10 and Exod. vi. 15, the same man doth Moses call Nemuel in Num.
xxvi. 12. The name Paul was a name usual among the Romans; given to a. Roman
deputy, Acts xin. 7; and thus the name Saul might have been fitted unto the
Roman mode, S being turned into P; and that which strengthens this conjecture
is, that we read of this change of his name first when we read of his converse
with that Roman deputy, Acts xin.; but chiefly when he was anew separated to
the work of preaching to the Gentiles by the command of the Holy Ghost, Acts
xin. 4.
It may be added that this new name hath been the rather given him
by the Romans, and the more readily accepted by him, as fitly glancing at the
littleness of his stature, (which the more illustrated the glory of God's grace
in the gifts of his mind,) of which antiquity gives testimony from tradition,
and ancient images of him four hundred years after, in Chrysostom's time. And
Chrysostom, calls him a man of three cubits, whereas the ordinary proportion of
men is four; which may most probably be thought to be that baseness and
weakness of presence, which himself acknowledgeth in hirnself 2 Cor. x. 1, 10.
It is certain that the name Paulus was first given to the family of the
imylians in Rome for the littleness of their stature. and this change himself
might well permit and take on him: a new Gentile name instead of his Jewish, as
an indication of his new office, the Apostle of the Gentiles, Rom. xi. 13 : it
being withal so fitly salted to express the character of his spirit and his
most eminent grace, littleness in his own eyes; which, accordingly, you find
him still inculcating, as if it were his motto, both interpreting his name and
expressing his spirit, 'less than the least of saints,' Eph. in. 8; 'least of
apostles,' 1 Cor. xv. 9; perhaps in some allusion to his name, Paul; but this
is only a conjecture, on which I insist not.
Paul, an Apostle - It
was made a wonder in the Old Testament, 'Is Saul among the prophets?' And it is
as great a wonder of the New, that Saul the persecutor should be among the
apostles; and so it was when Paul converted began first to preach that Christ
was the Son of God, and was first heard at Damascus by the people. What the
effect whereof was, the words of the hearers do shew, Acts ix. 21, 22, 'But all
that heard him were amazed, and said, Is not this he that destroyed them which
called on this name in Jerusalem, and came hither for that intent, that he
might bring them bound unto the chief priests? But Saul increased the more in
strength, and confounded the Jews which dwelt at Damascus, proving that this is
very Christ.' Whose office in the Church was the first, 1 Cor. xii. 28, 'God
hath set in the Church apostles;' and therefore the highest under the gospel
next Christ, even as the high-priesthood was the highest of the rank of priests
under the law. Hence both these are coupled together, and in way of honour
given unto Christ Himself, (God's first and great apostle sent out by him, John
xx. 21,) 'The High priest and apostle of our profession, Jesus,' etc., Heb. in.
1.
Obs. - No sins before, and I may add to it, nor yet after
conversion, can hinder God's free grace from using men in the highest
employments in the Church, but magnify it the more. David, after his adultery,
was a penman of Scripture, Psalm li.; Solomon, after his fall, of Ecciesiastes
; Peter, after his conversion, denied Christ with oaths and curses, is a chief
apostle, and converts three thonsand fifty days after, with the same mouth he
had denied Christ; and Paul, after he had been a blasphemer, was made an
apostle.
of Jesus Christ. - This addition shews the author of this
office, whose designment it was, Jesus Christ. 1. Christ, as the author and
founder of his apostleship, so he was of all the other apostles, John xx. 21,
'As the Father sends me, I send you.' Apostle signifies one sent; Christ was
God the Father's Apostle, Heb. ix. 1, and appointed by him, ver. 2 ; and, Eph.
iv. 11, it is attributed to Christ that he, ascending, 'gave some to be
apostles,' . It is the prerogative of a king, yea, every master of a family, to
appoint what offices and officers shall be of his household. And, 2. It imports
also the dignity of this office above human offices. The style of it runs, 'An
apostle of Christ.' As the offices that belong to the king's person in court
have a peculiar denomination, expressing a relation to his person, which other
offices in the kingdom have not; as, the king's chamberlain, the king's
steward, etc. and as others in the kingdom are all subjects of the king as
their prince, but courtiers in offices are peculiarly servants of the king as a
master; so they write themselves servants to the king : and Paul, 'Christ Jesus
my Lord,' Phil. in. 5, as they in court, 'The king my master:' so though all
Christians are subjects and members of Christ, yet apostles and ministers are
in a more pecnliar respect servants of Christ, as James and Jude style
themselves in the first verse of their epistles. But although he styles himself
Christ's apostle, yet he leaves not out his commission also from, and the
influence of God also into it, 'By the will of God,' that is both of the
Godhead, and of all three Persons. For to apostleship and all offices in the
Church they all concur, as well as to our salvation, - To apostleship; so Gal.
i. 1, 'Paul, an apostle of Jesus Christ, and God the Father;' there you see are
two Persons. And then the Spirit, the third Person, said, ' Separate me Paul
and Barnabas,' Acts xin. 2. And so they concur to all other officers more
inferior, 1 Cor. xii. 4 - 6, 'There are diversities of gifts, but the same
Spirit.' (The gifts which officers are endued with, are ascribed to the Holy
Ghost.) There are differences of administrations, and the same Lord - viz.,
Christ, who, as a Lord, appoints the several offices wherein gifts are
exercised; and there are diversities of operations, but it is the same God -
viz., the Father, who worketh all in all. The blessing upon gifts, and the
success of all administrations or offices ministerial, are from the Father.
Thus 'By the will of God;' all three Persons are at the ordination of every
true minister, and lay their hands of blessing on each of them, and set their
hands to' every minister's commission.
More particularly, By the soul of
God. - This first imports that special decree of God in separating him to this
office, which, Gal i. 15 and Rom. i. 1, be with an emphasis expresseth, set
apart to it; to select choice things : therefore choice sentences are called
aphorisms. And in this respect our apostle is called a chosen vessel to bear
his name; that is, a choice vessel for the purpose, Acts ix. 15. And thus the
election of the Twelve at first is as expressly ascribed to Christ's will as
here this is. So 'He called to him whom he would, and he ordained twelve;' and
this out of mere grace, and the good pleasure of his will, so in the same Gal.
i. 15, 'It pleased God,' &c. And that is one reason why he mentions it
here, even to mind his own heart of the original of this his great dignity
wholly to have been the will and grace of God, and nothing in himself, calling
it therefore elsewhere, 'grace and apostleship,' Rom. i. ,5, that is, the grace
of apostleship; yea, he reckoning this as great a mercy well-nigh as his
salvation, for so that great and solemn thanksgiving of his, 1 Tim. i., from
the 11th to the 18th, where he relates his conversion, doth imply, it being
chiefly for putting him into the ministry, ver. 12.
Of God - This
imports, secondly, the immediateness of his call, in distinction from other
officers. And likewise for their direction whither to go and what to do, they
were subordinate to none other. And this latter was peculiar to this office.
Evangelists, though extraordinary ministers, yet were sent out by the apostles,
as Titus, 2 Cor. xii. 18, and so Timothy but apostles, they immediately by God
thus Gal. i. 1, (which place interprets this,) Paul, an apostle,' says he, 'not
of men, neither by man, but by Jesus Christ and God the Father, who raised him
from the dead.'
To interpret the words : First, ' Paul, an apostle, not of
men,' that is, my office is not a human office, which men have instituted and
invented; it is, saith he, of divine institution. And this is common to all
ministerial offices in churches. And this he spake in distinction from offices
in commonwealths. In a commonwealth, the offices thereof are (as the Apostle
calls them by way of distinction from those in the Church) human creations, (we
translate it, 'human ordinances,') whereas all Church offices are divine, and
not of men, in Paul's sense. But yet because this first requisite, 'not of
men,' was common to all offices of the Church as well aa apostleship,
therefore, secondly, he adds, by way of further distinction from. them also,
'neither by man.' The ordinary offices in the Church, although they are not of
men, - i. e., there ought to be an institution for every one of the offices
themselves, - yet the man, the person, is usually put into the office by men,
though guided in it by the Holy Ghost, Acts xx. 'By men,' - that is, the
particular designation of the person, that is by men, though according to such
rules in the Word as are to guide their choice, (and that is the difference of
those two phrases, 'of men,' and 'by men.') But, saith he, this my office of
apostleship is neither of men, nor by men, but as the text here saith, 'by the
will of God;' that is, by God's immediate designation of my person to it; so it
also there to the Galatians follows, but 'by Jesus Christ and God the
Father.'
And, which was yet further a more peculiar prerogative above other
apostles, this our Apostle was called into it by Jesus Christ, as risen from
the dead, and ascended into heaven. Other apostles were called by Christ living
here in the flesh, but I was born out of time, saith he, and so had like to
have missed of being capable of this office, whereof one requisite was to have
seen Christ; but to make up that requisite also, Christ deferred the calling of
me unto it until himself came again. Christ rose again and converted me himself
from heaven, when 'last of all he was seen of me,' 1 Cor. xv. 8. And this
difference of himself from other apostles he seems to insinuate, ver. 12 of
that Gal. i., that he 'neither received the gospel from men,' as evangelists
did, 2 Tim. i. 13, 14, and as ordinary teachers do, 2 Tim. II. 2, nor was
taught it, namely by Christ in the flesh in the way of outward teaching, as the
other apostles were by Christ himself; but merely and wholly by inward and
immediate revelation; and this made him, as was observed, so much excel all the
other apostles; his gifts were answerable to his call, which was so
extraordinary.
If it be objected that he was ordained an apostle by laying
on of hands of Ananias, Acts ix. 17, and again by the teachers of Antioch, Acts
xin. 3, the answer is, First, that he was ordained an apostle before, at his
conversion, by Christ himself, Acts xxvi. 16 - 18, 'But rise, stand upon thy
feet, for I have appeared unto thee for this purpose, to make thee a minister
and a witness both of these things which thou hast seen, and of those things in
the which I will appear unto thee, delivering thee from the people, and from
the Gentiles, unto whom now I send thee, to open their eyes, and turn them from
darkness to light, and from the power of Satan unto God,'
Secondly, That
Ananias' laying on of hands was to minister the Holy Ghost, and fill him with
it, Acts ix.
Thirdly, That which was done at Antioch by man was for a
blessing on the work and exercise of his apostleship, and of the office of
apostleship itself, which was to spend his labour and endeavour upon the
Gentiles, among whom they sent him. Fourthly, That even that was first
appointed and declared by the Holy Ghost, 'Separate me Paul and Barnabas to the
work I have called them.' The Holy Ghost (who is God) did immediately say this
ere they laid their hands on him with fasting and prayer.
I hear there are
apostles abroad, at least those that say there are to be apostles still in the
Church, and to the end of the world; and those that affirm it are not of the
Romish party only, who make the popedom a perpetual apostleship in the Church,
but of those who would be in all other things most contrary unto the Pope. To
refute whom, this here is sufficient, that the apostles' call is to be 'by the
(immediate) will of God,' as hath been opened in Acts i. You read that when
Judas was dead, all the eleven apostles could not have chosen another apostle;
yea, they would never have thought of adding another, had not God by a prophecy
said, 'Let another take his bishopric,' (and he quoteth a Psalm to warrant it,
Ps. lxix.,) that is, his office of apostleship; and he there mentions a
qualification that was to be in him that should be chosen to that office, which
I am sure hath not been found in any man these fifteen hundred years; and he
puts a necessity upon it that he that was to be chosen should be so qualified,
a must, upon it, ver. 21, 22, 'Of those men that have accompanied with us all
the time that the Lord Jesus went in and out among us, beginning from the
baptism of John, unto the same day that he was taken up, must one be ordained
to be a witness with us of his resurrection.' And though they named two, for
God to pick one, to shew that God's immediate call was requisite to authorise
an apostle, that it might not be by man but God, they by prayer cast lots, and
it fell upon Matthias; and it is God alone who, by an immediate hand, doth
dispose the lot, as Solomon tells us: for apostles were to be by the will of
God immediately.
But this is not a new imposture; this very church of
Ephesus he writes to had those that came among them with this claim; for, Rev.
ii. 2, it is made one of their chiefest commendations, 'that they had tried
them that said they were apostles and were not, and had found them liars.' If
therefore any be so impudent and presumptuous against Christ and his Church, as
to arrogate the dignity and write themselves so, they may be tried, you see,
and that by the marks of an apostle, as our true apostle speaks, 2 Cor. in. 12.
Let us examine these men: Have you the signs of an apostle? Have you seen
Christ in the flesh? That is one sign of an apostle, 1 Cor. ix. 1. Yea, where
are the miracles, wonders, and mighty deeds that confirm your preaching, which
are made signs to prove your apostleship, as 2 Cor. ii. 12? I would fain see
the man that dares say he is an apostle; he will be found a liar, as those at
our Ephesus were.
II. The second head, - To the saints which are at
Ephesus, and to the faithful in Christ Jesus.
Here is a double
appellation, saints and faithful, or believers, as I shall show by and by.
These two are seldom both thus joined together in the inscriptions of his
epistles, (though singly elsewhere, sometimes he styling them whom he writes
to, saints, sometimes believers,) only in that parallel epistle, Gal. i. 2, you
have it in like manner joined, 'To the saints and faithful brethren in Christ.'
The scope in which words is to show two distinct qualifications in those
brethren at Colosse, that they were both saints, and also believers and
faithful. Now in this here he placeth his words a little otherwise, 'To the
saints which are at Ephesus, and the faithful in Christ,' insomuch as I a
little considered whether his scope were not to inscribe this epistle, not to
the saints at Ephesus only, but to others, even all the faithful in Christ
elsewhere in the world; as if the particle and, should import all other
believing persons besides these Ephesians to have been written to, and so for
him to intend this as an epistle general, as he inscribed that to the
Corinthians to be, which he inscribes not only to the Corinthians, but adds,
'with all that in every place call on the name of Jesus Christ our Lord.' But
he not prefixing the article, and also the comparing this with that to the
Colossians, doth carry it rather that he should mean onhy another epithet or
qualification he dignifies the same Ephesians with, superadded to that of
saints, and so his intent to be (as in that to the Colossians) 'To the saints
and faithful that are at Ephesus;' though, as I said, to be received and made
use of by all saints to the end of the world.
Saints. - Thns he
ordinarily styles those in the churches he writes to : as the Romans, chap. i.
7; those at Jerusalem, Rom. xv. 25; the Corinthians, both 1 Cor. i. 2 and also
2 Cor. i. 1.A title not to be appropriated to the Christians of those first
times, but common to all that are saved in all after times also, as, Eph. iv.
12, the very naming which dasheth morality and formal profession out of
countenance, as light doth a glow-worm, as importing a more divine workmanship
created, and some singular thing, (as Christ's word is,) even holiness in
truth, as Paul dignifies it in this epistle, and is the usual appellation of
the New Testament. And we should keep up the name, that the reality of the true
religion be not lowered (as it is) by avoiding this title, which in these times
is out of use; but it is because true holiness is out of fashion. They are not
only called saints which are in heaven, but that are on earth, Psalm xvi. 1; so
these, whilst living in Ephesians.
At Ephesus. - Of all the cities
of the Gentiles, the most generally dissolute and profuse, who banished
Hermodorus, a man of singular modesty and temperance, merely for his virtue;
making this law when they did it, 'Let no man be frugal and temperate among us:
let no one man excel another in virtue; or if he do, let him be gone from among
us.' Yet out of these, doth God make saints: so free is grace, not calling
according to works.
Again, At Ephesus: although he says not, To the church
of Ephesus, saints, as elsewhere, 'To the church of Corinth, saints,' 1 Cor. i.
2, yet he intends it; for the saints at Ephesus were now a settled church when
this was written. At first indeed at Ephesus there were but a few, about
twelve, called disciples, that knew nothing of the way of the worship of the
New Testament, nor so much as of the Holy Ghost, Acts xix. 1, whom our Apostle
lays hands upon, and gathers into a body, a church, for so, chap. xx. 17, they
are called. And after that it was that this epistle was written to them, who
therefore, chap. ii. 22 of this epistle, are said to be 'built together for an
habitation of God through the Spirit,' a little temple, (besides that general
universal temple, whereof he says, ver. 20, 21, that they were a part in
another consideration,) as the word 'also' in the 22d verse implies. In his
writing to the churches he takes notice of no other but saints, for of such
living stones only should this temple consist; so the Corinthians, 1 Cor. i. 2,
'To the church that is at Corinth, saints.' Yea, 1 Cor. xiv. 33, 'all the
churches of the saints.' That was the primitive language, for that was the
constitution of churches then. He says not, To all the saints in churches, but
churches of the saints, as we say colleges of scholars, house of peers. The
primitive constitution acknowledged no other members, and he speaks not of the
universal catholic Church, but particular churches. They generally, when they
had a sufficient number of converts in a place, put them into a church-state,
for he says churches, and yet speaks catholicly or universally of them : 'all
the churches,' for of such did all then by the apostles' direction consist ;
from which rule these times, how have they swerved, not only in practice, but
in judgment But let us take heed lest, whilst we make the Church more catholic,
and take in all that will profess Christ, we leave out holy, which is a
necessary attribute to church. Bellarmine hath even in this point a speech
which made me wonder to hear from him. 'The Church,' says he, 'in her intention
gathers only true believers, and if she knew who were wicked and unbehievers,
either she would never admit them, or being by chance admitted, would exclude
them.'
Now surely there are many rules in the Word whereby it is meet for
us to judge who are saints, (as Phil. i. 7,) and also, whereby the most of the
Christian world may be discerned to 'lie in wickedness;' though professing to
know God, their works are so abominable, and themselves 'to every good work
reprobate ;' by which rules those who are betrusted to receive men to
ordinances in churches are to be guided, and so to separate between the
precious and unclean, as the priests of old were enabled and commanded by
ceRom.onial differences, which God then made to typify the like discrimination
of persons, either by visible manifest sins are found that men are in, or
visible possession of graces, so far as it is meet to judge of other men by.
'Some men's sins are open afore-hand and afar off,' as to Timothy; so that the
common light of true Christianity is easily able to difference them from saints
: 'We know we are of God, and that the whole world lieth in wickedness,' as
John speaks. And we need not travel to Rome or Turkey to find the world. And
though de facto other than such be received into churches, yet the churches are
true churches considered as to their administration ; for to be a church and
fixed seat of worship is an ordinance of Divine institution.
And
faithful. - The word translated 'faithful,' is both of a passive and active
signification; it signifies one that is really and truly faithful in what he
professeth or undertaketh. So, according to the language of the Old Testament,
godly men are called, as Prov. xx. 6, 'Many will boast of their own goodness,
but who can find a faithful man' Thus likewise in the New, 'The things that
thou hast heard of me, commit to faithful men,' 2 Tim. ii. 2, with many other
the like places.
Secondly, It signifies 'believing,' or one that is a
believer, John xx. 27, 'Be not faithless, but believing;' in the original it is
the same word that is here ; yea, in the phrase of the New Testament it is an
ordinary title given believers to express their very believing and having faith
in them see Acts x. 45, 1 Tim. iv. 12. There is nothing against it to take in
both these here, so as the Apostle's meaning should be, 'To them at Ephesus
that are believers,' and also constant and faithful, or true believers, wInch
the Apostle elsewhere calls 'faith unfeigned,' and Heb. x. 22, 'a true
heart.'
Obs. - What God has joined, as here Paul saith, let no man
put asunder, - saints and believers, - neither really in our own hearts and
lives, nor in our judgments either of ourselves or others. Do not think this
enough, that they are true believers; that is, that they make a profession of
the doctrine of faith; but see that further they hold forth a work of faith
wrought by that doctrine; and not only so, but do approve themselves faithful
(as here) in that profession, (as Lydia said, 'If ye have judged me faithful,')
and that they add evidences of saintship, they must be saints too; saith he,
were 'saints and faithful.' It is not a profession of faith joined with
morality, and no grand scandal, but a profession of such a strictness as will
rise to holiness, that you are to judge men saints by. Neither ought any other
than such to be members of churches, which are the body of Christ; this word
saint, and faithful added to that, dashes a formal, an outward, and a mere
orthodox profession. These very words we love not; that men are believers or
Christians, they can bear it; but to add and require being saints and true
believers, or faithful in believing; these kind of denominations men think
sound too high to be applied to the ordinary common sort of professors, whom
yet they own. But much more, if you would judge of yourselves, do not look upon
legal holiness in yourselves as a sign or mark of a good estate; be sure you
have a work of faith too (from whence that holiness flows) distinctly working
toward the Lord Jesus Christ, and your hearts drawn out to him, as much and
more than ever, after holiness, 2 Thess. ii. 13: 'God,' saith he, 'hath chosen
us to salvation through sanctification of the Spirit and belief of the truth;'
there is faith and sanctification joined both together, and both made necessary
to salvation; it is in effect one with what he says here, 'saints and faithful
in Christ.'
in Jesus Christ. - Because these words follow next after
faithful, or believers, therefore some would have Christ, as he is the object
of faith, or of our believing, to be here intended, and so 'in Christ' to be
all one with what elsewhere is expressed by believing 'in Christ Jesus.' But
the scope of these words here rather is, to note out in whom the persons of
these saints or believers are said to be, as members in the head; or, which is
yet nearer, that they, considered as saints and believers, that even as such,
they are what they are in him; and the reason why these words, 'in Christ
Jesus,' import rather being in Christ as believers, than their believing in
Christ as the object of their faith, is, from the like inscription from that
parallel epistle to the Colossians, (which is so like, that in many things it
will conduce to explain this epistle, as one evangelist doth another.) Now
there, and there only, chap. i. 2, we find these two, 'saints and faithful,'
joined together even as here, and 'in Christ' comes in too, but so as
'brethren' comes between; the words there being placed thus, 'To the saints and
faithful brethren in Christ.' Now, 'in Christ' coming in after 'brethren,'
cannot import the object of faith, but the subject rather, in whom those as
brethren were, and as saints and faithful; so elsewhere, 1 Thess. i. 1, 'To the
church in God, and in the Lord Jesus Christ ' - that is, both their persons,
and also as they were a church, they are in God and in Christ, so as these
words here, 'in Christ Jesus,' refer both to their being saints, and to their
being believers in him. And so, as I take it, it is not so much meant that the
persons of these Ephesians were in Christ, (though that be true, and is after
affirmed in every verse, yet that is not all,) but that, considered as saints
and believers, and what they were as saints, they were it all in Christ.
Obs. - My brethren, all our grace must be grace in Christ; 'saints and
faithful in Christ.' The apostle, speaking in a way of difference and
distinction from the legal godliness of the formal Jews, (which many Christians
take up and rest in,) useth this phrase, 'They that will live godly in Christ
Jesus,' saith he, 2 Tim. in. 12, implying that there is a holiness in Christ
Jesus differing from all other, an holiness whereof the spring and rise is in
him. All your holiness, it must be wrought in Christ; we are 'created in Christ
Jesus to good works,' so the apostle saith, Eph. ii. 10. All your holiness must
be acted in Christ, and by motives from Christ, and by strength fetched from
Christ : so in that, 2 Tim. ii. 1, 'Be strong in the grace.' What? the grace
that is dwelling in yourselves? No, ' which is in Christ Jesus;' so it follows;
here lies your strength. And then, all your holiness and faith and every good
thing in you must be accepted in Christ too, and you must go out of yourselves
to God, to have your persons and graces accepted in Him, as the apostle, 1 Pet.
ii. 5, calleth them 'spiritual sacrifices acceptable to God by Jesus
Christ.'
Obs. - It is the nature of true faith to make men faithful
unto God, as well as believing and depending upon God; the word 'faithful,' as
you have heard, being ordinarily used for both in the New Testament, as here in
this place. Look what faith eyes in God and expects to receive from him, that
in a suitableness it frames the heart in a way of conformity unto, such is the
ingenuity, the honesty (as the Scripture calls it) of genuine faith. As, if it
looketh for the righteousness of Christ for justification, it bows the heart to
imitate that righteousness for sanctification, and to hate all that sin it
seeks the pardon of, as truly as it seeks for the pardon of it; it knows not
upon what other terms to desire it; so in the instance in hand, faith eyeing
God's faithfulness, and depending thereon for salvation, causeth the heart (in
ingenuity) to be as faithful to God. Again, in all that he requires and
commands, it could not look up steadily to God for his performance without
framing the heart to this resolution.
Grace be to you, and peace from
God our Father, and from the Lord Jesus Christ. - Ver. 2.
Here is the
third general head of these two first verses, the SALUTATION he gives them, or
the blessing, as some would have it.
The main general scope. -
I take
these words to be both a salutation Christian, and also a blessing apostolical
and ministerial, and both translated or continued (though with a heightening
addition) from the like salutation of the Jews, and the blessings of the
priests in the Old Testament.
1. A salutation - So himself expressly terms
it, 'The salutation of me Paul, the grace of our Lord Jesus Christ,' 2 Thess.
iii. 17, 18, and 1 Cor. xvi. 21, 23. Now, salutations both among Jews and
Gentiles were well-wishes, by desiring some good thing, either when they met or
parted, or in letters or epistles, at the beginning or end, or both; in which
they still wished the best things they knew of. The heathens wished health,
joy, &c. the Jews and Eastern nations, whose language the apostles more
follow, all prosperity, and that under the name of peace, thereby understanding
a perfection or integrity of good. This language the Gentiles used. Thus that
Egyptian to Joseph's brethren, Gen. xlin. 23, 'Peace be to you;' so likewise
the Assyrians, for Nebuchadnezzar, writing to all nations, Dan. iv. 1, begins
thus, 'Peace be multiplied unto you;' also the Persians, for Artaxerxes, the
king of Persia, in his letter, thus salutes them he writes to, Ezra iv. 17,
'Peace, and at such a time.' Both which are instances also, for their kind, of
salutes in letters and epistles to have been then in use, as we see here. So
the Jews used to inquire of one another's welfare when they met, under the name
of peace, and also wished all outward prosperity under that name, at their
meetings, and also partings, which they thus expressed, 'Go in peace,' 2 Sam.
xv. 9. Not to name many places for either, I will instance in one that hath
both together at once in it: I Sam. xxv. 5, when David intended to send to
Nabal a kind message, he bids the man that went, 'Greet him in my name,' says
he; the original hath it, 'Ask him in my name of peace;' like unto what we use
to ask when we meet, How do you do? are you well? And then, ver. 6, further
bids him wish peace to him, (as the manner then was,) 'Thus shalt thou say to
him that liveth in prosperity, 'Peace be to thee and thy house, and peace be to
all that thou hast;' where by peace is meant all good and prosperity, and in
that notion is peace often elsewhere taken. And this same kind of salutation
was in use in Christ's time, and prescribed by him to be used by his disciples,
Luke x. 5, 'Salute them and say, Peace be unto this house.' (See also Judges
vi. 23; 2 Sam. xvin. 28; 2 Kings ix. 17, 18; Jer. xxix. 7; Isa. liv. 12 - 14;
Isa. lxvi. 12.)
Now, this duty of common friendship, which nature taught
the Gentiles, and brotherhood, which religion taught the Jews, Christianity and
the gospel teacheth us now. And this is one reason why these salutations are so
frequently and solemnly used by the apostles in their epistles; and herein
Christ himself instructed them when he sent them out, Luke x. 5, and by his own
example also, as I shall shew by and by, using the same phrases and form of
speech, yet so as, under the same expression of words, they intended to wish
higher and greater good things than the Jews or Gentiles ordinarily either
meant or understood, even as the gospel itself hath a clearer revelation of
better good things, as our Apostle to the Hebrews speaks. Thus, whereas the
Grecians usually saluted with xape, which the Latins express by
salutem, 'health and salvation;' which is all one with our English of old,
'sending greeting,' or 'all hail,' or 'joy;' that very same word the angel
himself useth to Mary in his saluting her, Luke i. 29, when he brought her the
first news of the Messiah, 'Hail, Mary,' &c. And the very same do the
apostles in the Church of Jerusalem in their letters, Acts xv. 23, which we
translate, 'greeting;' the same also James i. 1; yea, Christ himself to the
disciples after his resurrection, Matt. xxvin. 9, 'All hail,' says he. In all
which phrases the Syriac, according to the phrase of the East, still renders
those words, 'Peace be to you.'
Now, by this heathenish salutation, thus
turned Christian, they all did mean and intend a spiritual and heavenly joy,
even joy in the Holy Ghost and eternal salvation; whereas the Gentiles meant
only what was carnal and outward. So in like manner, whereas the Eastern
nations, both Jew and Gentile, wished peace, the gospel retains the same; thus
Christ himself, at another time after his resurrection, says to his disciples,
John xx. 26, 'Peace be to you,' yet thereby meaning not a Jewish outward peace,
but that heavenly peace which he doth, with an emphasis, and by way of
distinction, call His peace, 'My peace I leave with you,' John xiv. 27, which
place, because it opens and confirms this very notion I have been upon, I will
a little open and explain.
Christ was then taking his farewell of them,
having in that sermon first plainly told them he was to go away; and among
other things whereby he expresseth his love and friendship to them, he, at his
parting, condescends to frame his speech conformable to this very custom of men
in the world, which we have been speaking of, in their farewells, thereby to
take their hearts the more in a way of kindness, which was wont among men. His
words are these, 'Peace I leave with you, my peace I give unto you; not as the
world giveth, give I unto you.' The meaning of which words is, that whereas it
is the custom of the world when they part with friends and take their leaves,
to wish them peace, which they call giving peace, (as we in English call it
giving joy, and sending greeting,) or sending away in peace, as Abimelech said
to Isaac, Gen. xxvi. 29, I do the like, (says he,) 'Peace I leave' (that word
imports farewell) 'with you.' And accordingly, as the manner of men in hearty
farewells is to double their wish, and say it twice, as 'Farewell, farewell,'
and the like, so there he doubles this, 'Peace I leave, and peace I give.' Yet
withal, industriously instructing them both that it was another manner of peace
than the men of the world in their farewells used to wish: 'My peace I give
unto you;' my peace - that is, a peace with God, Rom. v. 1, purchased with my
blood, a 'peace which passeth understanding,' Phil. iv. 7; and further withal
intimating the difference between this last solemn farewell of his, and those
which the world useth to make, 'Not as the world giveth, give I unto you ' -
that is, they use in their farewells to wish or give peace, but out of
compliment; or if they be hearty, they cannot give what they wish; such wishes
are but words in them, and have no force to convey a blessing; only they wish
their goodwill, and at best it is but an outward peace they mean: but I am most
hearty real in mine, and I am able to give what I wish, for it is my peace, a
peace of my own purchasing, and in my power to make good, and I will give it
indeed.
Now, all this tends but to open the salutation of the apostle here.
Herein he followed Christ; for although he wisheth these Ephesians (as the Jews
and Gentiles used to do) peace, yet I may say of it as Christ did of his, not
as the world, or in their sense, doth he wish it; for it is both a further
peace than they intended in their salutes, even the same that Christ wished,
his peace. Therefore here, 'from Jesus Christ,' is added by our apostle; and he
gives it them also not as the world by a bare well-wishing, but with an
apostolical and ministerial blessing. And whereas the salutation of the Jews
was but, 'Peace be to you,' the Apostle, as became the gospel and preachers of
it, adds grace thereto, 'Grace be to you;' yea, grace as the first, and
principal, and most comprehensive of all good else. And withal, as became the
gospel also, he makes a distinct mention of those persons of the Trinity that
were the fountain of that grace and peace, 'God the Father and the Son.'
Obs. - Thus religion doth not abolish, but spiritualise and improve
civility and humanity, as it also turns all outward good things - which the
Jews ordinarily intended, when they wished peace, and which were but 'the
shadow of good things to come,' Heb. x. 1 - into spiritual and heavenly; and
the gospel further adds grace thereunto, and discovers it as the fountain of
all, itself being called the 'grace of God,' Tit. ii. 11, (as the patent for a
pardon is called a man's pardon,) as containing and revealing it: 'The law came
by Moses, but grace and truth by Jesus Christ,' John i. 17 ; - Grace and peace
be to you, &c. - This for the first, as they are a salutation.
2. These
words, say some, are not a bare salutation, but, in an apostle's mouth and pen,
an apostolical blessing ; to convey a blessing; such as that of the priests,
Num. vi. 23. The apostles were the patriarchs of the Church of the New
Testament, as the sons of Jacob of that of the Old, the 'foundation,' as they
are called, Eph. ii. 29. And as there were thirteen tribes, reckoning the two
sons of Joseph, or thirteen apostles, taking in this of ours; and these
therefore, as patriarchs and spiritual fathers, 1 Cor. iv. 15, blessed their
children, as here, with grace and peace. So our Apostle blessed Timothy under
this very relation, 1 Tim. i. 2, 'To Timothy, my own son in the faith, Grace
and peace,' &c. the like he doth to Titus, and so to these Ephesiaas and
others he wrote to.
And that which more confirms the taking it for a
blessing, is the conformity which the matter of the blessing hath with that
blessing the priests - the ministers of the Old Testament, as we are of the New
- were to pronounce upon the people as an ordinance of God, Num. vi. 23 - 25.
or if you more exactly view and compare the matter of their blessing there, and
of this hero, it comes all to one, and is the same for substance; which I the
rather observe, that you may see how the words of blessing under the gospel
were derived from the Jews, as the words of salutation were, as was afore
observed. The blessing then ran thus, ver. 25, 'Jehovah make His face shine on
thee, and be gracious to thee,' (this imports his grace or favour, as Ps. lxxx.
19, 'Cause thy face to shine, and we shall be saved;' and so the words
following interpret it, 'and be gracious to thee,') here you see is grace ;
then ver. 26, ' The Lord lift up his countenance, and give thee peace,' namely,
as the fruit of that his favour, and as the conclusion of all blessings, as it
is often made, (so. Ps. xxix. 11, ''The Lord will bless his people with peace;'
and likewise Ps. cxxv. 5, 'Peace be upon Israel,') which he pronounceth at last
as the sum and substance of all blessings, there is peace also. But yet,
whether it be a New Testameat institution for ministers to pronounce such words
as a blessing, or a farewell salutation only, is a question made by some;
because in the New Testament there is no mention of any such ordinance under
the term of blessing. There is of praying for them, James v. 14. There is of
blessing the elements in the sacraments; so 1 Cor. x. 16; but nowhere of
blessing (say they) the churches publicly and further, say they, the priests in
that were types of Christ, as in sacrificing also they were, who was 'sent to
bless his people,' Acts in. 26.
But the mistake I conceive lies in this,
that that earnest way of blessing us, which is peculiar unto Jesus Christ, was
typified out on purpose by a far greater priesthood than that of Aaron's sons,
even by Meichisedec's priesthood, who therefore, as a mere transcendent type of
Christ, blessed Abraham, the father of the faithful, and so all faithful in
him, Heb. vii. 6, 7, and in that blessing personated a greater person than
Abraham, ver. 7, even Christ. But otherwise, to bless is a moral institution,
and net merely typical, for one man blesseth another, and that as brethren; Ps.
cxxix. 8, they that go by the reapers of corn, say, ' The blessing of the Lord
be upon thee : we bless you in the name of the Lord.' And as thus one man may
bless another, so those who have any special relations unto others may,
according to the compass or extent of that relation, bless those they have
relation to, and that with a special blessing suiting that their relation.
'Thus parents bless their children with a special blessing; thus kings,
subjects; so David, 2 Sam. vi. 18, and Solomon, 1 Kings xviii. 55. And so in
like manner the priests the people, in respect of their ministerial relation
unto them; and therefore there is not the like reason for their blessing the
people, and of their sacrificing for the people, which kings were not to do.
Sacrifice was wholly a ceRom.onial action, but blessing a moral institution.
And besides, the priests, as they are types of Christ, so of the ministers of
the gospel also; as in the prophecy of the times of the gospel, Isa. lxvi. 21;
and therefore in what was moral in their office, (as in teaching, &c., so
in blessing,) what they did may safely be taken as types of these ministerial
actions which we are to perform.
And that which confirms me in it is, that
the Apostle's blessing, as we have seen, for the matter of it, is the same that
that of the priests' was, Num. vi., and so the action of blessing of the same
morality with the matter itself. And I see no reason but that if they bless the
elements in our sacraments, as the priests did their ordinances then, but that
they should bless the people also, and that as ministers, they being in
Christ's stead in and unto both, as the Apostle speaks, 2 Cor. v. 20. And
surely (as was said) every relation of receiving or doing good to others, is
made by God a ground of conveying a blessing by the well-wishes of these in
that relation. Thus, if a poor man receives relief from a rich man, so he is
endowed with power, or rather privilege from God, to bless him that is the
instrument of good to him, and by his hearty blessing him effectually to return
that good which he received, and is an instrument of God so far to convey that
blessing, of that promise made to these that consider the poor, Job xxix. 13.
'The blessing of him,' says Job, having relieved them, ver. 12, 'that was ready
to perish, came upon me;' so in like manner these whom God hath made ordinances
of some special good to ethers, God also accompanies their prayer and
wellwishing with power to convey that good in a mere special manner than
others, that yet do in a common relation of brethren wish it. Thus, parents
being instruments of conveying life in this world, and the good blessings of
life to their children, and if godly, have the promises of the covenant of
grace to them, thence they are especially honoured, that by blessing their
children they should bring down those good things which they are in other
respects really appointed the instruments of; and when through their children's
obedience they are comforted, the promise of long life, &e., being made to
such children, and they thereupon blessing them, as the patriarchs did, God
regards that blessing of theirs so far as to fulfil those pRom.ises
thereupon.
So it is in kings also blessing their people, being set up for
their good, Rom. xin. 4, &c. And answerably, ministers being set up as
stewards of the good blessings of the gospel, 'to bring the glad tidings of
peace,' &c., hence their well-wishings of grace and peace, and of all those
blessings of the gospel, which in their preaching they bring, they are a
special means sanctified by God to bring down those blessings upon those that
obey their ministry: and therefore, as when they come to a people, they are
said to come in the fulness of the blessing of the gospel, as Rom. xv. 29; so
when they depart, their farewells and salutes and well-wishes, made up of those
desires of the blessings of the gospel which they preach, have a special
efficacy in their mouths above any other, as their ministry also hath, and
their prayers are said to have, James v. 14, and therefore God bade them, as to
preach peace, so to wish peace, Luke x. 5, even that peace which they preached.
But however in that, as was shewn, 'grace and peace,' &e., are as well a
salutation Christian, there is in that respect warrant eneugh for ministers to
dismiss their congregations with them, or the like to them. And it is certain
that so far as any such kind of well-wishes are warranted of God to be used, as
it is acknowledged of all hands they are, either by way of farewell or
institution, that there will an answerable blessing from God accompany them;
for else holy things, and so God's name, should be used in vain.
Thus much
as concerning the mere general scepe of this and the like apostolical
salutations and blessings used sometimes at the beginning, sometimes at the end
of their epistles, sometimes in both. What difference there is in thus from
those in other epistles (for they used a variety of words) I will act now take
notice of, my work being to interpret this only. The parts thereof are these -
1. The good things wished, 'Grace and peace.'
2. The authors of both
these, 'God the Father, and the Lord Jesus Christ.' v 3. The persons to whom,
'to you,' whom he had afore styled 'saints and faithful.'
The particular
exposition of the words
Grace and Peace. - For the understanding of
these two, I shall shew the difference between them.
Grace is the free
favour of God, and that importing here, not the attribute as it is in God, for
that is incommunicable unto us, and so cannot be wished us, as these gracious
acts of his favour and love towards us immanent in God, but set upon poor
creatures, whom he hath chosen in Christ, even 'thoughts of grace and peace
towards us,' as Jer. xxix. 11, which are the cause, the fountain of all the
good things bestowed; which good things are therefore distinguished from this
grace as it is in God towards us; thus, Rom. v. 15, 'The grace of God, and the
gift by grace,' are made two distinct things; grace is there mentioned as the
cause of bestowing the good things bestowed, or rather called gifts by grace.
And thus grace and the free favour of God are held forth, in this very chapter,
as the spring of all good to us, for he reserveth all the blessings bestowed
upon us into the 'riches of his grace' as the efficient cause, ver. 7, and 'to
the glory of his grace' as time flnah, vcr. 6, and so likewise chap. ii. 7, 8;
yea, and in the text here he says, 'Grace be to you,' singly, and apart, that
only first; and not 'Grace and peace to you,' as usually elsewhere; and when he
after adds 'and peace,' he seems to speak of it but as a thing cast in by
grace, as all other things are said to be, to the kingdom of God sought
first.
Peace, then, is the fruit and effect thence flowing, and one of the
effects or gifts of grace, and that synecdochicably mentioned for all the rest.
Peace with God is the first benefit bestowed, that follows true faith; so Rom.
v. 1. The scope of that chapter being to enumerate the fruits of faith, he
mentions that first, 'Being justified by faith we have peace with God;' and as
it is put to express the first, so the last blessing bestowed also. 'The end of
that man is peace,' saith the Psalmist, Ps. xxxvii 37. So the joys of heaven
are termed, Isa. lvii. 2. The righteous, when he dies, is said to enter into
peace, and it is called 'peace in heaven,' Luke xix. 38, and accordingly peace
is reckoned as the reward given the righteous at the latter day, Rom. ii. 10.
Glory, saith he, and peace be to him, &e., and therefore it must needs
comprehend all other blessings coming between, and so even all from the first
to time last. It is a perfection of good, as in the acceptation of the Jews,
and the perfection of all spiritual good in the sense of the apostles, Rom..
xiv. 17. The whole kingdom of God consists in righteousness, and peace, and
joy. Thus not justification only is called peace, but sanctification also, 1
Thess. v. 23, 'The very God of peace sanctify you.' Yea, and the growth and
perfection of that is said there to be from Cod, as he is a God of peace; so it
follows, 'Sanctify you wholly;' the word is totally and finally, it signifies
both. Thus likewise, joy from the Holy Ghost and communion with God is called
peace, peace which passeth all understanding,' Phil. iv. 7.
To conclude
then, as grace and peace are the sum of the gospel, so of his evangelical
blessing here; and so express every time fulness of the blessing of the gospel,
as the expression is, John. xv. 29. And more particularly and restrainedly, our
reconciliation with God consists of two parts, peace and goodstill; as with
much also all reconciliation doth. Titus, if you would make an enemy to be
friends with one, you must first make peace for him; and when you have done,
because a man may still say, I will be at peace with him, but I can never love
him again as I have done; therefore to have made him a friend, a favourite
again, and so reconciled perfectly, you must ohtain grace and favour and
good-will for him too. Thus it is between God and us, Cor. i. 20, 'Christ
having made peace through the blood of his cross, he reconciled all things to
himself;' when he had once made peace, then he reconciled them, made them
friends, which is clear out of free grace. You have both in the song of the
angels (for they began to preach the gospel.) Say they, Luke II. 14, ' Peace on
earth, good-will towards men.' Here is grace and peace, i. e., good-will; that
is, He will not only pardon you, and be at peace with you, but he will love
you, and be a friend very gracions to you. 'These two are all one with what
here are termed grace and peace.
Now for the second thing - the author of
both these - From God the Father, and from the Lord Jesus Christ. - You shall
observe how in that blessing of the Old Testament, Num. vi., Jehovah is
mentioned three times, 'Jehovah bless thee, Jehovah be gracious, and Jehovah
give thee peace,' whereby the three Persons and their blessing of us are
intended, though not explicitly mentioned. But here, as became the gospel, they
are distinctly named, 'From God the Father, and from the Lord Jesus Christ.
Why God is called the Father, and Christ the Lord, I shall shew in opening the
next verse. Only this here, that God bestows not this grace as he is a creator,
or author of nature in common to men as his creatures, but as he is become a
Father in Christ, and so bestows it in a peculiar love, out of which he will
give all good things, 'How much more shall not your Father which is in heaven
give good things?' Matt. vii. 11.
And although peace, as well as grace, are
both of them from God the Father, and both also from the Son, (for God is the
'God of peace,' Heb. xiii. 20, as well as 'God of grace,' 1 Pet. v. 10.) And
likewise Jesus Christ he is the Prince of peace, (and so peace is his gift,) so
grace also, and therefore the grace of our Lord Jcsns is wished in the end of
all Epistles; of whom we are graciously accepted (says ver. 6 of this chapter.)
Yet, Grace from the Father - It is more usually and especially attributed to
him, for it is his free grace that chose us that also justifies us, Rom. iii.
24, Ac. And as he is the fountain ef the Deity, so is his free grace the spring
of peace, and also of all those works of the other two Persons for us.
Peace from Jesus Christ. - And this is from him in a more peculiar manner, for
'the chastisement of our peace was upon him,' Isa. liii. 5, and he is said to
have 'made peace by the blood of his cross,' Col. i. 20; and thereupon God out
of his free grace owns us, accepts, justifies us.
And although the particle
'from' Jesus Christ be not in the original, yet other Epistles warrant the
putting it in. So 2 John 3 hath it expressly' from the Father, and from Jesus
Christ;' and the grammatical construction in those parallel salutations, Gal.
i. 3 and 2 Tim. i 2, do all evince it against the cavils of some heretics.
Now lastly, both grace and peace may be said to be from the Father and the Lord
Christ in a double sense. First, efficiently; that is, in respect of real
influence into these things themselves, as the authors and causes of both. This
God the Father is the author of grace in his decreeing first to set his love
upon us; and Christ our Lord in purchasing all that good which was out of His
love decreed. And secondly, objectively; that is, grace and love in God the
Father, and this peace and satisfaction that is in Jesus Christ, as they come
to be more and more apprehended by us, they thereby come to be more and more
communicated unto us, and multiplied in us and upon us. This that benediction,
2 Pet. i. 2, evidently holds forth, 'Grace and peace (the same things there
wished) be multiplied unto you, through the knowledge of God, and of Jesus
Christ.' Mark how he says, 'through the knowledge,' The meaning is, that as
those two Persons are the cause of these things towards us, so through our
apprehension of them, and of what they have done therein for us, and wrought in
us, these are increased towards us, and multiplied upon us.
But then you
will say, Where is the Holy Spirit? Here is only God the Father and Jesus
Christ mentioned as those that he wished grace and peace unto from the Holy
Ghost; what should be the reason of that?
For answer, first, it is not that
the Holy Ghost is not the author of both these as well as the Father and the
Son, nor that he is not intended here in this blessing. No, the works of the
Trinity are undivided. If therefore from the Father and Son, then also from the
Holy Ghost; and to this purpose it is observable, that by that forementioned
form of blessing prescribed the priests in the Old Law, the word Jehovah, as we
observed, is repeated thrice, to note it was pronounced in the name of all
three Persons. And besides, once in the New Testament itself, you have grace
and peace in one benediction wished from all three Persons, and therein the
Spirit mentioned as well as God the Father and God the Son, and it is in the
last of all apostolical benedictions in the last book of all, the Revelations,
chap. i. First, from God the Father; and so in ver. 4, 'Grace and peace from
him, that is, and was, and is to come.' Then secondly, from the Holy Ghost: so
it follows, 'and from the seven Spirits,' the Holy Ghost being set forth by the
fainess of those gifts (even a number of perfection) which he works in us, for
though there be diversity of gifts, yet one and the same Spirit, 1 Cor. xii. 4.
and then thirdly, from Christ, 'and from Jesus Christ,' ver. 5.
Yet,
secondly, so as ordinarily in all other Epistles, in their blessings prefixed,
the mention of the Spirit is omitted; and the reason is, because it is both his
office and work to reveal and communicate this grace from the Father, and peace
from the Son. Hence in deed and in truth, blessing from the Holy Ghost comes to
be wished in the very praying for a communication of grace and peace from God
the Father and Christ; for, as Rom.. v. 5, 'the love of God is shed abroad in
our hearts by the Holy Ghost which is given us.' He is that Person that headeth
us out of ourselves unto the grace of God the Father, and the peace and
satisfaction made by Jesus Christ. Those other two Persons are in their several
works rather the objects of our faith and consolation, but the Holy Ghost is
the author and efficient both of our faith on them, and comfort enjoyed in and
from them. We look up to God the Father as the fountain of grace; and we look
up to Jesus Christ as the fountain of our peace. But we are to look at the Holy
Ghost as the revealer of both these from both. You will understand the justness
of this reason, why he omitted the mention of him by this like instance: when
you make your prayers, (and a blessing is a kind of prayer,) you use to pray to
the Father, and likewise in the name of Christ, but you do not at all, or
seldom, read in all the Scriptures of prayers made to the Holy Ghost And why?
Because it is his office to make the prayers themselves, which you thus put up
to the other two Persons, and therein his honour. Thus here, 'grace from God
the Father, and peace from Jesus Christ;' but he that revealeth both these is
the Spirit. I will shut up this with one scripture, wherein this our Apostle,
making the same kind of prayer or blessing, confirmeth this notion, mentioning
all these three several parts and influences of the three Persons in the same
order and difference I have now given, and unto the same purpose:
2 Cor.
xiii. 14, . The grace of our Lord Jesus Christ, and the love of God, and the
communion of the Holy Ghost, be with you,' That which is attributed to the Holy
Ghost is, as was said, to communicate and reveal all both that grace and love
in God, and in Jesus Christ.
To you. - That is, every one of you in
particular. I will not omit this mention of the persons to whom these are
wished, which was the third thing mentioned. He had enstyled them saints and
faithful in the first verse; and yet after that, wisheth grace and peace to
them.
Obs. - The best Christians here need peace, and to that end
Christ's blood and satisfaction, which is alone the procurer of all our peace,
to wash their souls daily with the efficiency and spirits of that blood; and
likewise for the acceptation even of their holiness and faithfulness they need
grace too, the free favour of God. 'Grace and peace to you saints, and faithful
Ephesians.' They both need the things themselves to be daily continued unto
them; and their souls need to apprehend more of them, and about them, to have
more enlarged revelation of them made to their faith. Hast thou peace already
with God through faith? Yet still thou hast guilt and doubtings; thy faith is
mixed with unbelief; therefore thou needest more of peace, 'Peace be to you.'
Again, Hast thou assurance of God's love? Yet, oh how little dost thou know of
it! (as Job speaks.) This grace and love of God and Christ passeth knowledge,
Eph. in. 19. As in like manner this peace is said to pass understanding, 2 Pet.
i. 2; Phil. iv. 7. And this is the Apostle's meaning in his benediction in both
Epistles, 'Grace and peace be multiplied (says he) through the knowledge of God
(the Father and his love) and of Jesus our Lord' (and his satisfaction for
you.) Hence it is evident, that the communication of these to us is through our
knowledge and apprehension thereof increased and multiplied; as also a further
possession of them thereby.
Many are the observations that interpreters,
upon several Epistles, do from hence raise, for which I refer the reader to
their comments. I shall sum up that which I would commend to you in this one
Meditation.
Seeing the grace and free favour of God cast upon us, and peace
with God, as a fruit of that favour and of Christ's satisfaction, are the sum
of the apostles' ordinary wishes and salutes, (who to be sure in such a
breviary would wish the highest, who were willing to impart their own souls to
those saints they wrote to,) let this be a directory to us what to make the
more ordinary and continual scope of our desires and prosecutions, even the
obtaining peace with God, and grace of God. Seek this peace and ensue it, peace
with God through Christ. And yet learn, from this apostolical addition, to seek
grace also, and not to rest in peace, but to seek God's favour. Good and
evangelical spirits cannot content themselves with peace; they must have grace
too; God's heart and love to be set upon them, his good-will. Seek to be
pardoned, but above all seek to be beloved.
THE END OF SERMON ONE
Go to Sermon Two
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