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Eph.1:1. Paul, by the will of God (δια θελματος Θεοΰ) Apostle of Jesus Christ, Look, he attributed the preposition δια to the Father, and note, this is for the Arians. to the saints who are at Ephesus and to the faithful in Christ Jesus: Look what virtue was at that time: he calls worldly men who have wives and children holy and faithful. But now even in the mountains and caves they are not like that. Eph.1:2. Grace and peace to you from God our Father and the Lord Jesus Christ. Having said: “grace,” he adds: “from God our Father,” in order to show what grace has done for us, namely: it has made the Master and God our Father. But the Lord, that is, the Son, by grace to us became both Jesus and Christ, since for our sake He became incarnate, was named Jesus and sanctified humanity with the Divinity. Eph.1:3. Blessed be the God and Father of our Lord Jesus Christ, Here is God and Father of one and the same Christ: God as incarnate, and the Father as God of the Word. who blessed us in Christ (Jesus) 1 with every spiritual blessing In contrast to the Jewish blessing, he called it "spiritual". Because it was more physical. God will “bless,” it is said, “the fruit of your womb” (Deut. 7:13); and “he will bless your coming in and your going out” 2. Here is every spiritual blessing, and we lack nothing. For we have become immortal and sons of God, and joint heirs of Christ, and our firstfruits receives worship from the powers above. Therefore, he rightly said: “with every blessing,” because we have been given everything divine and spiritual. "In Christ". That is, through Jesus Christ the blessing was given to us, and not through Moses, like the Jews. Therefore, we differ from them not only in the quality of goods, but also in the mediator. As if explaining why our blessing is spiritual, he says: “in heaven.” For the blessing of the Jews was on earth, and therefore bodily: “the good (it is said) will destroy the earth; the earth flowing with honey and milk; The Lord will bless your land" (Ps. 127, Exod. 33, Num. 13:14, Deut. 11 and 31). And here there is nothing earthly, but everything heavenly. That is why our blessing is spiritual. For the Kingdom of Heaven is promised to the poor, and to those who are persecuted a great reward in heaven (Matthew 5:3). Eph.1:4. since He chose us in Him before the foundation of the world, He blessed us, he says, through Christ, just as he chose us through Him, that is, through faith in Him. “He chose before the foundation of the world.” For what has been done for us has been predestined from time immemorial; it is not something new that is being accomplished, but what was laid out from the beginning is being carried out. He also said well - καταβολν - addition, creation (actually means overthrow (descent - Ed.) from a height), in order to show that, as if from some height of Divine power, the world was overthrown (descended - Ed.) and confirmed. And the word “chose” indicates both Divine love for mankind and their virtue, for He chooses all who are worthy. that we may be holy and blameless before Him So that you, having heard that “He has chosen,” do not become careless, like the already chosen one, he says: for this purpose God chose us, so that we would be holy and blameless, remaining faithful to the holiness that He gave us at baptism, and leading a virtuous life. Holy is he who holds the faith, and blameless is he who is blameless in his life; He demands holiness and integrity not simply, but “before Him.” There are many saints before men, like the Pharisees, but not before God. This is what David says: “according to the cleanliness of my hands.” Which one? - “before His eyes” (Ps. 17:25). And Isaiah also: “Cleanse yourself, remove your evil deeds from before My eyes” (Is. 1:16). Eph.1:5. having predestined us to be sons as sons through Jesus Christ, Having said: “He chose,” he made it clear that He chose us as worthy, for our virtue. But since salvation does not depend on our virtue alone, he added: “in love he predestined us to be adopted as sons,” that is, because of His love for mankind, He predestined us. Moreover, it is up to us to believe and come, although also by the calling of God; but to honor those who come with “adoption” is a matter of His love and love for mankind alone. Therefore He added: “having predestined to adopt children.” What kind of adoption is this? Which brings our race to Him and makes us His own. And this too “through Jesus Christ.” For although the Father predestined, Christ brought us. Since all good things are through the Son, and not through some servant, then honor is more glorious. according to the good pleasure of His will, Eph.1:6. to the praise of the glory of His grace, Because, he says, He predestined us for adoption, because He desired, strongly desired, strove (this is, after all, “favor”) to show the glory of His grace and beneficence. But does God seek glory? Not at all: The Divine does not need anything, but wants glorification from us, so that we love Him as much as possible. For the one who is amazed at the benefits shown to him will try not to offend his benefactor, and the more he remembers these benefits, the more he will love the one who gave them. So, good will (εύδοκία) is God’s main desire (the basis of other desires). For example: the first desire of God is that no one should perish, the second desire is that those who have become evil perish; because He really does not punish out of necessity, but out of choice. So, favor is the main will of God. with which He has graced us in the Beloved, He did not say - he bestowed (έχαρίσατο), but: “he gave grace” (έχαρίτωσε), that is, he made us pleasant and amiable. Just as if someone, having met some old man, covered with sores and exhausted by hunger and ugly, suddenly made him different, handsome and youthful, adorning him with all sorts of gifts, so God, finding us morally disfigured and vile, showed us pleasant and beautiful. “And the King will desire,” it is said, “your beauty” (Ps. 44:12). “He received grace in the Beloved Son,” that is, through the Beloved. Eph.1:7. in whom we have redemption through His blood, the forgiveness of sins, Thanks to the Beloved, he says, we have deliverance. Which one? "Forgiveness of Sins". How does it happen? "Blood". For it is especially amazing that, having given His beloved Son to death, He freed us, the hated, by giving the Blood of the Beloved as redemption and deliverance. And note, this is more than adoption: he did not even spare the Son for our sake. For after he spoke about adoption, he speaks about it, ascending from the lesser to the greater. according to the riches of His grace, Eph.1:8. which He has given us in abundance He did this, he says, according to the riches of His grace. Notice these strengthened expressions: we have been given riches, and the riches of God, the riches of grace, and not just grace, but “which He has given us in abundance,” that is, he has poured out in abundance. in all wisdom and understanding, Eph.1:9. to reveal to us the secret of His will That is, he poured out grace on us in order to make us wise and reasonable, “to reveal to us the secret of the will”; He seemed to say: He revealed to us the secrets of His heart. Or in this way: “to show us the mystery in all intelligence and wisdom,” that is, the depth of all wisdom and intelligence. For to reward enemies, even despised ones, with such great blessings, and this at the end of time and through the cross, is not this a matter of great wisdom? according to His good pleasure, which He first intended in Him, He did it as he wanted, as he “first intended” and predestined “in Him,” meaning in Christ. Eph.1:10. in the dispensation of the fulness of times, And this good pleasure and permission “was laid down first” and predetermined in the “dispensation” and in the establishment of the “fullness of times.” For the fullness of times, that is, the last times, demanded punishment and vengeance, since then human malice increased. But the appearance of the Son, on the contrary, in these last times brought about salvation, which is characteristic of incomprehensible wisdom. in order to unite everything heavenly and earthly under the head of Christ. The heavenly, he says, was separated from the earthly and did not have one head. For, although from the point of view of creation God is one for all, but as far as moral unity is concerned, this has not yet happened. Therefore, the Father “first decided” to unite the heavenly and earthly under a single head, that is, to lay one head for everyone - Christ: both angels according to their incorporeal nature, and men according to the flesh. Therefore, in Christ the Father united, that is, he completed what had been in the making for a long time, finishing and completing the word with truth. Eph.1:11. In Him we became heirs, having been destined to do so by the determination of Him who works all things according to the purpose of His will, Having said above: “chose,” now he says again: “we have become heirs” in Christ, that is, through Christ. But since inheritance is a matter of chance, and not of virtue and choice, he corrects this very thing, saying: “having been destined for this by the determination” of God. For He would not have predestined if He had judged them unworthy. But God, who accomplishes everything, has already seen us before we were born and has chosen and set us apart for Himself; so that, having Himself accomplished our election and separation, He did not err. Election for the inheritance is a matter of goodness, since it is given without labor, by Divine grace, although it is extended to the worthy. “According to the counsel of His will,” he says, in order to show that it was not because the Jews did not believe that the pagans were called by chance, but from eternity it was predestined, and this counsel of God and His will were from time immemorial. For although Christ said: “Do not go into the way of the Gentiles” (Matthew 10:5), and: “I was sent only to the lost sheep of the house of Israel” (Matthew 15:24), this was said to admonish the Jews and attract them as children prone to deception, since in truth the calling of the Gentiles was foreordained from the ages. Eph.1:12. so that we who had previously trusted in Christ might be able to praise His glory. So that, he says, we may be His glory—we who have hope in Christ, that is, who have believed in Christ and, before the coming of the next century, hope for future benefits for us. For it is the glory and praise of God’s goodness to save those so alienated. Eph.1:13. In Him you also, having heard the word of truth, the gospel of your salvation, That is, in Christ. So he says to the Jews: “He spoke to us in the Son” (Heb. 1:2). He calls preaching “the word of truth,” in contrast to the law, which was a type and shadow, and “the gospel of salvation,” in contrast to the law of death and future punishment. For the sermon about the first appearance calls for salvation, and the trumpet of the second calls for punishment. And having believed in Him, they were sealed with the promised Holy Spirit, “In Him” - in the Gospel, he says, “believing”, or “in Him” in Christ; that is, by the grace of Christ, having believed, you were “sealed,” so that it is clear that you are God’s lot and portion. But the Jews were sealed by circumcision, as dumb, having received a bodily seal, and we are as sons of God, and were sealed by the Spirit, which is higher than the carnal seal. He calls Him the Spirit “of promise” either because He was given according to a promise, for through Joel God promised: “I will pour out My Spirit on all flesh” (Joel 2:28), and Christ says: “You will receive power when the Holy Spirit comes on you” (Acts 1:8), - or because the Spirit confirms the promise of future good things. For the very fact that He has been sent down to us gives us confidence in the future, which is why it is called a pledge. Listen to what follows. Eph.1:14. who is the guarantee of our inheritance, God “bought” our salvation for us and gave us the Spirit as a guarantee, assuring us that He will also grant us an inheritance of unspeakable blessings. And those who truly partake of the Spirit, such as Paul, for example, already understand from this that He is the guarantee of the perfect inheritance. That is why Paul groaned and sought to achieve perfection “and be with Christ” (Phil. 1:23). But we do not have such a guarantee as it should be, and we do not strive for perfection, since we have not yet tasted it. for the redemption of His inheritance, (της περιποισεως) The word “destiny” – περιποίησις – means God’s care and concern for us. Therefore, he says that this pledge leads to perfect deliverance and to our complete salvation, for which purpose it was given. For then perfect freedom will come, when sin will be completely destroyed, when the saints will be freed from cohabitation with sinners and will be saved and acquired by God to be His people. And some by “destiny” – περιποίησις – mean ourselves. So, “for the redemption of the inheritance,” that is, us, who constitute the property and acquisition of God. He constantly adds this, certifying that what was promised will certainly be fulfilled. For if he did it for our sake, one might still doubt it, but now that He intends to do it for the manifestation of His goodness, who can argue that He will not do it? So Scripture says: “with me, O Lord, do for the sake of Your name” (Ps. 109:21), and: “Give glory not to us, but to Your name.” Eph.1:15. Therefore, having heard about your faith in Christ Jesus and your love for all the saints, Eph.1:16. I constantly thank God for you, "Therefore". Why? Because you, having believed, received the sealing of the Spirit and received a guarantee of future blessings and perfect deliverance, and you have the right to receive what is in store for believers and those who live godly - “I give thanks for you without ceasing.” You see, what a compassionate heart it is, giving thanks for everyone, as if he himself had received a benefit. For he writes this not only to the Ephesians, but to everyone. So, although it is worthy to thank God for everything else that we have received, it is also worthy to thank for the faith of the believers, because they were so enlightened that they flocked to the cross of the Savior, retreating from the destroyer. This is the property of brotherly love. “Hearing,” he says, “about your faith in Christ Jesus.” And not only about faith, but also about love, that is, a merciful and brotherly disposition, and even a love for mankind, as extending to everyone, and not just to local saints, that is, to poor believers. And everywhere he combines love with faith, since it gives rise to a virtuous life. For without it faith is useless - faith without works and life; just like life - without faith. remembering you in my prayers, Notice how many he has in his mind, how many he remembered in his prayers. And we don’t remember ourselves as we should. Eph.1:17. so that the God of our Lord Jesus Christ, the Father of glory, What do you pray and ask for us? So that God may make you wise, “God” is “our Lord Jesus,” that is, a man like us in the flesh. “Father of glory”, that is, who has given us great and glorious blessings. For he always calls Him on a certain basis, as in the expression: “Father of mercies and God of all comfort” (2 Cor. 1:3); and the prophet: “The Lord is my strength, my shield” (Ps. 17:2,3). Therefore, here too, since He has given us great and glorious blessings, He calls Him the Father of glory, that is, the source. For it is impossible to call Him otherwise than by our most glorious name. Gregory the Theologian understood by glory the Divinity of the Only Begotten; so that in relation to the same Christ He is God and Father: in relation to Christ, that is, to humanity, God, and in relation to glory, that is, to Divinity, the Father. gave you the Spirit of wisdom and revelation to the knowledge of Him, Eph.1:18. and enlightened the eyes of your heart, That is, may He give you the gift to be enlightened by the Spirit. For if the Spirit does not reveal the hidden secrets, it is impossible to comprehend them in any other way. For only “He,” and not an angel or an archangel, “searches all things, even the deep things of God” (1 Cor. 2:10). “The natural man does not receive the things of the Spirit of God” (1 Cor. 2:14). Therefore, when the Spirit reveals secrets to us, then we will be in the knowledge of God, and our eyes will be enlightened, and we will not doubt and say that this or that is impossible, but we will see everything as it is. that you may know what is the hope of His calling, That is, to what hope we are called. It is clear that to adoption and to the enjoyment of heavenly blessings and to Christ being our head. But since this is the future, spiritual revelation is needed to recognize it. and what are the riches of His glorious inheritance for the saints, And this, as still unknown, needs revelation from the Spirit, what kind of blessings the saints will inherit. Because they are great. Therefore, he calls them “the riches of a glorious inheritance,” that is, unspeakable glory that surpasses understanding. And he calls it “inheritance” because it will still be given to his sons. Eph.1:19. and how immeasurable is the greatness of His power in us who believe according to the operation of His sovereign power, Eph.1:20. which He worked in Christ, raising Him from the dead The above was about the future. Now he speaks about what has already happened, so that this will become reliable. What is this? That, he says, we believed, for this also requires revelation so that you understand it more clearly. So what? Didn't the Ephesians realize that they believed? Of course, they were aware, but not in the way they say now. For it is not easy to know this, because great power is needed to convince the soul and turn it away from error; such power is needed that is not required to resurrect the dead. For the Lord raised the dead with just one word, but did not convince the Jews even with many speeches and amazing deeds. Therefore, he says that for this purpose we need the revelation of the Spirit, in order to understand that our acceptance of faith is a matter of the great power and action of God. And just as He raised Christ from the dead, so He raised us who were dead from unbelief. Therefore, he called it “the immeasurable greatness of power” and “the power of strength.” For when the prophets and all creation achieved nothing: both the visible, teaching through their improvement, and the invisible, in the person of the instructing and admonishing angels, then unexpectedly we received salvation. And the words: “he acted in Christ,” understand, are spoken about human nature. For He who rose from the dead is a Man, although He was united with God. and seated at His right hand in the heavens, Eph.1:21. above all Principality, and Authority, and Power, and Dominion, He didn’t say: high, but “above” to indicate the greatest height. For from the deepest depths He raised up to the highest heights human nature in Christ. Of course, he speaks of her as having died and been resurrected, since the divine nature did not really die, was not resurrected, and did not rise, as it always was above all heights. So, above all angelic power, the previously despised human nature sat down. and every name that is named, not only in this age, but also in the age to come, Whatever it is, he says, in heaven, it is lower than This One who was perceived and ascended, and He is above all. From here we learn that there are some forces that we cannot even name now, but then they will be discovered. Eph.1:22. and put all things in subjection under His feet, So that you do not conclude from the words “having placed Him above” that He received only the first honor, he indicates that He also made Him ruler over everything. And he not only subdued, but gave into complete submission: “under His feet.” and placed Him above all, as the head of the Church, Oh miracle! And he planted the Church on the same throne; because where the head is (i.e. Christ, - Ed.), there is the body 4 (i.e., the Church itself, - Ed.). The words “above all” indicate that he gave a powerful head, which is above everything, above the angels, above the archangels. Eph.1:23. Which is His Body, the fullness of Him who fills all in all. So that you, having heard this, do not think that the name of the head refers to some kind of superiority and power (for this is also the meaning of the word “head”), he says that Christ is the head of the Church, as a body, and is also akin to it and closely united. And the Church is His fullness. For just as the body is the fullness of the head, filling it with its members, so the Church is the fullness of Christ, “who fills all in all.” For Christ is completed and, as it were, completed with all his members in the person of all believers: he is completed, as it were, with a hand in the person of a merciful person and in other ways helping the weak; as if it is replenished with a leg in the person of a person who undertakes a journey for the sake of preaching and looking after his brothers, and with another member it is replenished in another believer. And thus it is replenished by all members in the person of all believers, that is, through the mediation of all believers, when one renders one service, another renders another. For then our head, Christ, becomes perfect, that is, it receives a perfect body, when we are all united and closely connected. The Russian translation does not contain the word "Jesus". The psalm is quoted inaccurately. "Prim Red". In the Russian synodal translation "opening". According to another reading: σωμα έκκλησίας. You might be interested in: