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with Catholic Commentary by George Leo Haydock

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Ephesians 1

A salutation, and an account of saving blessings, as prepared in God’s eternal election, as purchased by Christ’s blood. (1-8) And as conveyed in effectual calling: this is applied to the believing Jews, and to the believing Gentiles. (9-14) The apostle thanks God for their faith and love, and prays for the continuance of their knowledge and hope, with respect to the heavenly inheritance, and to God’s powerful working in them. (15-23)

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A salutation, and an account of saving blessings, as prepared in God’s eternal election, as purchased by Christ’s blood

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

2 Grace be to you, and peace, from God our Father, and from the Lord Jesus Christ.

3 Blessed be the God and Father of our Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ:

4 According as he hath chosen us in him before the foundation of the world, that we should be holy and without blame before him in love:

5 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will,

6 To the praise of the glory of his grace, wherein he hath made us accepted in the beloved.

7 In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

8 Wherein he hath abounded toward us in all wisdom and prudence;

And as conveyed in effectual calling: this is applied to the believing Jews, and to the believing Gentiles

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

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

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

12 That we should be to the praise of his glory, who first trusted in Christ.

13 In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also after that ye believed, ye were sealed with that holy Spirit of promise,

14 Which is the earnest of our inheritance until the redemption of the purchased possession, unto the praise of his glory.

The apostle thanks God for their faith and love, and prays for the continuance of their knowledge and hope, with respect to the heavenly inheritance, and to God’s powerful working in them

15 Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,

16 Cease not to give thanks for you, making mention of you in my prayers;

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

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

19 And what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

20 Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places,

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

22 And hath put all things under his feet, and gave him to be the head over all things to the church,

23 Which is his body, the fulness of him that filleth all in all.

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G Haydock's Catholic Bible Commentary

Ver. 1. S. Chrysostom takes notice, in his preface to this epistle, that the doctrinal part in the first three chapters is treated in a very sublime manner, with long periods and sentences, which makes the style more perplexed and the sense more obscure than in his other epistles. On this account I shall first give the reader a paraphrase as literal as I can, and then make some short notes on the difficulties in the text. Wi.

Ver. 3. Blessed be the God, who, through his Son Jesus Christ, made man, hath blessed us with all spiritual blessings and gifts; and by his grace, infused into our souls, has given us a title to a happy eternity in heaven. Wi. — In heavenly things; (in cælestibus) i.e. all spiritual blessings for heaven, or for eternity. This is the object of all the blessings we receive from God; and we ought, according to the first intention of them, to refer them all to eternal or heavenly beatitude. S. Paul distinguishes the blessings which we receive in Jesus Christ from those bestowed upon the Jews, which were temporal and limited to this earth. Calmet. Ch.

Ver. 4-8. As by his eternal decree, according to the purpose of his good will and pleasure, he hath made choice of us to be his adoptive sons, and predestinated us to be saved and glorified by the merits and grace of his beloved Son, our Redeemer, without any merits of ours to the glorious praise and riches of his grace, by which he hath made us abound in all wisdom and true prudence. Wi.

Ver. 9. That he might make known to us, and to all men, the mystery of his will and pleasure in establishing his new law, of calling all Gentiles, as well as Jews, to believe in his Son, made man for us, in the dispensation of the fulness of times, (that is, at the time decreed from eternity) to establish, to accomplish, and, as it is in the Greek, to recapitulate all things in heaven and on earth, in Christ, and through him, and his merits; on earth, by fulfilling all the types, figures, and prophecies concerning the Messias; and in heaven, by filling up the number of his elect. Wi. — The mystery of his will. The word mystery signifies a secret, an unknown design. It was the will of God, to reveal to us the great design he had in the incarnation of his Son, viz. the formation of one great body of true adorers; composed, without distinction, of Jew and Gentile: till (v. 10) when the time appointed shall come, he will reunite and perfect in or under Christ this one body, composed of the Church triumphant, Angels and saints in heaven, and the Church militant upon earth. S. Chrysostom, Estius, &c.

Ver. 11. In Christ we also are called by lot; i.e. to this happy lot, this share and state of eternal happiness, (he seems to speak with an allusion to the manner by which the lands of a temporal inheritance was distributed to the Israelites, in Palestine) that we (v. 12) who are saved, may be to the praise of his glory; might praise God for ever in the kingdom of his glory; particularly we Jews, who before hoped in the Messias to come, and also you Gentiles, who now having heard the gospel, have believed in Christ, and who, together with all Christians, have been now sealed as it were with the holy Spirit of promise; i.e. by the Spirit promised, and all those spiritual graces which are an earnest and pledge, which give us an assurance of our future glory and happiness. For our redemption from our sins, and in order to the acquired possession, to the possession of that glorious happiness which Christ, by his incarnation and death, hath acquired for us. Wi.

Ver. 13. In whom you . . . . were sealed, &c. Having been regenerated in baptism, you have received the Holy Spirit and the supernatural gifts which he communicates, by which he has, as it were, impressed upon you the seal of your sanctification and the pledge of your salvation. It is not an external impression, such as that by which soldiers are marked by their sovereigns, nor circumcision, as of old, but it is a mark within you—the grace with which you are filled—which shews itself outwardly by miraculous effects, &c. Calmet. — Some refer these words, in whom you were sealed, to the sacrament of baptism; others to confirmation: both, with the sacrament of holy orders, confer a character, or mark, of which S. Paul seems to speak whenever he speaks of God sealing us.

Ver. 15, &c. Wherefore . . . hearing of your constancy in the faith of Christ, and of your charitable love to all the saints, or faithful, I give always thanks to God; I pray that God may be more revealed to you, that the eyes of your heart may be enlightened, (v. 18) that you may know what ground you have to hope in the transcendent greatness of God’s almighty power, who raised Christ from the dead, (v. 20) and set him on his right hand in heaven, above all the choirs and orders of blessed spirits, putting all things under his feet, making him, as man, head over all his Church militant on earth, and triumphant in heaven: which Church is his mystical body, who is filled all in all, (v. 23) or as others have translated, who filleth all in all; the sense is, that the glory of Christ, as head of all, is filled and increased by the salvation and happiness of all his chosen members, and of all his elect, to the end of the world. Wi.

Ver. 19. His power. The greatest exertion of the power of God, or that action by which he shewed his power most, is the resurrection from the dead, which he exercised in Christ, when he raised him from the tomb, and placed him over all the Angels of heaven; and which shall likewise be exercised over us all, when we too shall be raised from the dead, and constituted members of the triumphant Church, and rewarded with a share of glory proportioned to our merits. These are the hopes to which we are called.

Ver. 21. All principality. The Fathers agree that there are nine orders of blessed spirits, of which some are specified here; in the Epistle to the Colossians we have the order of thrones, to which if we add the cherubim, seraphim, Angels, and Archangels, we shall have nine. Calvin and other heretics strive to bring into doubt, and to corrupt many points of Catholic doctrine, sufficiently clear in holy writ, and sanctified by the general belief of the Universal or Catholic Church.

Ver. 22. As Christ is king, and yet men are kings also; so Christ is head of the Church, and yet man may be head thereof also. Jesus Christ is bishop and pastor of our souls; (Heb. iii.) but is that a reason why there should be no other bishop and pastor of our souls?

Notes as to the style or expressions of S. Paul, in this chapter.

Ver. 3. With all spiritual blessings in heavenly places: lit. in heavenlies,[1] or celestials, which some expound and translate, in heavenly things; but this being expressed just before by spiritual blessings, it rather seems to be understood of the glory prepared for us in heaven, or in the heavenly mansions; in which sense it seems to me, according to the interpretation both of S. Jerom and of S. Chrys. in their commentaries on these words. Estius takes notice that the same expression, in the celestials, is used five times in this epistle, and in all of them signifies places above us. Wi.

Ver. 6. To the praise of the glory of his grace; i.e. unto the glorious praise or commendation of his grace. Wi.

Ver. 8. In all wisdom and prudence; which may be either referred to the wisdom and prudence of God, the giver of grace, or to the gifts of wisdom and prudence bestowed upon the elect. Wi.

Ver. 9. Which he hath purposed in him;[2] i.e. in Christ: but in the Greek the sense is, in himself; i.e. in God the Father, who sent his Son. Wi.

Ver. 10. In the dispensation of the fulness of times. It may perhaps be translated, at the appointed fulness of time, which is generally expounded to signify at the time decreed from eternity. — To establish (or restore) all things in Christ.[3] The Greek is to recapitulate, or, as the Prot. translation, to gather together all things in Christ; which S. Jerom expounds, by a fulfilling at once in Christ all the ancient figures and prophecies of the former law. Wi.

Ver. 14. The redemption of acquisition;[4] i.e. in order to the acquired possession, or to the obtaining of that glory which Christ, by redeeming us, hath acquired for us. Wi.

Ver. 23. Who is filled all in all.[5] In the Latin the words have a passive signification, is filled; in the Greek may be signified, who filleth all in all. Wi.


[1] V. 3. In cælestibus, en tois epouraniois, in supercælestibus. S. Jerom, (p. 324, tom. 4. nov. edit.) Spiritualia in cælestibus expectanda . . . thesaurizamus nobis in cælis. See S. Chrys. log. a. p. 765.

[2] V. 9. In eo; but in the Greek, en auto, in seipso.

[3] V. 10. Instaurare, anakephalaiosasthai, recapitulare. See S. Jerom, p. 330.

[4] V. 14. Acquisitionis, peripoieseos. See S. Jer. and S. Chrys.

[5] V. 23. Qui omnia in omnibus adimpletur, panta en pasi pleroumenou; which may either be in the passive or middle voice. S. Jerom, in his exposition, (p. 337) expressly says: Non ait, qui omnia in omnibus adimplet, sed qui omnia in omnibus adimpletur . . . sicut ergo adimpletur Imperator, si quotidie ejus impleatur exercitus, sic dominus Jesus, &c. See S. Chrys. in Lat. edit. (p. 869) and in the Greek, (p. 776. lin. 31) dia panton oun pleroutai to soma, where the whole text requires a passive sense.