Wherefore I also, hearing of your faith that is in the Lord Jesus, and of your love towards all the saints,

“Never was anything equal to the yearnings of the Apostle, never anything like the sympathy and the affectionateness of the blessed Paul, who made his every prayer in behalf of whole cities and peoples, and writes the same to all, "I thank my God for you, making mention of you in my prayers." Think how many he had in his mind, whom it were a labor so much as to remember; how many he made mention of in his prayers, giving thanks to God for them all as though he himself had received the greatest blessing. "Wherefore," he says, i.e., because of what is to come, because of the good things that are laid up in store for them who rightly believe and live. And it is meet then to give thanks to God both for all the things which mankind have received at His hands, both heretofore and hereafter; and meet to give Him thanks also for the faith of them that believe. "Having heard," saith he, "of the faith in the Lord Jesus which is among you, and which ye show toward all the saints." He on all occasions knits together and combines faith and love, a glorious pair; nor does he mention the saints of that country only, but all. "I cease not to give thanks for you, making mention of you in my prayers."”

“After the Apostle enumerated the benefits conferred on the Ephesians through Christ, here he shows how his affection grew toward them. This part is divided into three parts: for first he sets forth a commemoration of the good things which he heard about them; second, the due giving of thanks for the benefits received, at "I cease not giving thanks," etc.; third, his prayer for future benefits is added, at "making mention of you," etc. Now the good things which he heard about them are two. One is that by which they are ordered to God, and this is faith, and as to this he says, "therefore I also, hearing of your faith which is in Christ Jesus" — which indeed makes God dwell in man. Below, Ephesians 3:17: "that Christ may dwell through faith in your hearts." Likewise, it purifies hearts. Acts 15:9: "purifying their hearts by faith." Likewise, it justifies without the law. Romans 3:28: "we reckon that a man is justified by faith without the works of the law." The second is that by which they are ordered to their neighbor, and this is love, and as to this he says, "and the love," that is, the works of charity — which love indeed is the spiritual sign that a man is a disciple of Christ. John 13:35: "by this shall all men know that you are my disciples, if you have love," etc. And in the same place, John 13:34: "a new commandment I give you, that you love one another," etc. "The love," I say, "toward all the saints." For all whom we love out of charity, we ought to love either because they are holy, or so that they may be holy. Galatians 6:10: "while we have time, let us work good to all, but especially to those who are of the household of the faith," etc. Then when he says "I cease not," etc., the Apostle gives thanks for the good things and benefits of this kind that he has heard of, saying, "I cease not giving thanks," etc. An objection arises: because he could not always continually give thanks for them. I respond: the Apostle says "I cease not," that is, at the due hours; or, "I cease not" because the disposition of giving thanks for you is habitually in me without ceasing. Colossians 1:9: "we cease not to pray for you, and to ask," etc. Romans 1:9-10: "without ceasing I make mention of you always in my prayers." Consequently the Apostle prays for the benefits to be granted to them in the future, and as to this he says, "making mention of you," etc. And this is divided into three: for first he sets forth certain things which he asks for them; second he explains them, at "unto the knowledge of him," etc.; third he shows the exemplar and form of those things, at "according to the working of his power," etc. He says, therefore, as to the first: I not only give thanks for the past benefits which you have received, and for the good things heard about you, but I also pray that they may altogether increase in the future. "Making mention of you in my prayers" — for these things, namely, "that the God of our Lord Jesus Christ, the Father of glory," etc. Here it must be known that our Lord Jesus Christ is both God and man. And insofar as he is man, he has God, since he is composed of soul and body, to each of which — since they are creatures — it belongs to have God; but insofar as he is God, he has a Father. John 20:17: "I ascend to my Father and your Father, my God and your God." Likewise also, insofar as he is God, he is the glory of the Father. Hebrews 1:3: "who, being the splendor of glory," etc. He is also our glory, because he himself is eternal life. 1 John, last chapter, 20: "that we may be in his true Son; this is the true God, and eternal life." Thus, therefore, he says "the God of our Lord Jesus Christ" according as he is man, and "the Father of the same" according as he is God; the Father, I say, "of glory," namely of Christ, who is his glory — Proverbs 10:1: "a wise son is the glory of his father," etc. — and Father of our glory, insofar as he gives glory to all. Then when he says "may give unto you," etc., he sets forth the things which he asks for, which are two. Here it must be known that certain gifts are common to all the saints, namely those which are necessary for salvation, such as faith, hope, and charity — and these they had, as is already clear. But there are other, special gifts, and as to these he prays for them. First indeed for the gift of wisdom, and as to this he says, "that he may give you the spirit of wisdom," which no one can give except God. Wisdom 9:17: "and who shall know your thought, unless you give wisdom, and send your holy spirit from on high?" Second, he prays for the gift of understanding, and this consists in the revelation of spiritual secrets, on account of which he says, "and of revelation," which also is from God alone. Daniel 2:28: "there is a God in heaven who reveals mysteries." Now he explains what these things are which he asks for: first, what pertains to the gift of wisdom; second, what pertains to the gift of understanding, at "that you may know what is the hope," etc. Now to the gift of wisdom pertains the knowledge of divine things. Hence to ask for the gift of wisdom is to ask that they may have the knowledge of God, and this he asks at "unto the knowledge of God," etc., as if to say: this I ask, that through the spirit of wisdom you may have the eyes of your heart enlightened unto the knowledge — namely, the clearer knowledge — of him, namely of God. Psalm 12:4: "enlighten my eyes," etc. This is against those who have their eyes enlightened only to know temporal things, whereas it is much more necessary, and indeed glorious, to know God. Jeremiah 3:23f.: "let not the wise man glory in his wisdom, and let not the rich man glory in his riches; but let him who glories, glory in this, that he knows and understands me." To the gift of understanding he sets forth three things pertaining: one as to the present state, and two as to the future. To the present state indeed pertains hope, which is necessary for salvation. Romans 8:24: "for by hope we are saved," etc. And as to this he says, "that you may know what," that is, how great, "is the hope of his calling," that is, the power of hope, and how great a thing it concerns. Which indeed is also the greatest, because it concerns the greatest things. 1 Peter 1:3: "he has regenerated us unto a living hope, through the resurrection of Jesus Christ from the dead," etc. And it is the strongest of the virtues. Hebrews 6:18: "that we may have the strongest comfort, we who have fled to hold fast the hope set before us, which we have as an anchor of the soul," etc. But because the things we hope for concern the future life, therefore the other two pertain to the future life. One indeed pertains to all the just in common, which is the essential reward, and as to this he says, "and what are the riches of the glory," etc. Here he sets forth four things pertaining to those gifts. The first is that they are most abundant, and as to this he says "riches." Proverbs 1:33: "he shall enjoy abundance, the fear of evils being removed." Psalm 111:3: "glory and riches are in his house," etc. Proverbs 8:18: "with me are riches and glory," etc. Second, that they are most glorious, and as to this he says "of glory." Romans 2:10: "but glory, and honor, and peace to every one that works good," etc. Third, that they are most stable, and as to this he says "of the inheritance." For those things which are hereditary are possessed stably. Ecclesiasticus 31:11: "his goods are established in the Lord." Psalm 15:5: "the Lord is the portion of my inheritance and of my cup," etc. Fourth, that they will be intimate, and as to this he says "in the saints." Romans 8:18: "the sufferings of this time are not worthy," etc. 2 Corinthians 4:17: "works in us, beyond measure, a weight of glory in sublimity." The other thing which he sets forth pertaining to future glory is that which specially pertains to the apostles, hence he says, "and what is" (supply: "that you may know") "the surpassing greatness of his power toward us," namely, the apostles. As if to say: although he abundantly bestows the riches of glory on all the saints, yet he will bestow them more surpassingly on the apostles. For the greatness of power is shown in its effect. Hence the more the effect of the divine power is found in someone, the greater the divine power is shown to be there, although in itself it is one and undivided. And therefore, because a greater effect of the divine power is in the apostles, therefore the greatness of the power will be in them. And that the effect is greater in them he shows, saying, "who believe," that is, who are the firstfruits of believers. 2 Corinthians 4:13f.: "we believe, for which reason we also speak, knowing that he who raised up Jesus will also raise us up with Jesus." On account of which he said, 2 Timothy 1:12: "I know whom I have believed," etc. Therefore those among you through whom others were instructed and called to the faith, such as teachers, will be rewarded more preeminently; because, as is said in the Gloss, the greatest teachers will have a certain increase of glory beyond that which all will have in common, on account of which, Daniel 12:3: the learned are likened to the splendor of the firmament, but teachers are likened to the stars: "and they that are learned shall shine as the splendor of the firmament, and they that instruct many unto justice, as stars for perpetual eternities."”

“We have come to the last part of this chapter, which consists of Paul's earnest prayer to God in behalf of these Ephesians. We should pray for the persons for whom we give thanks. Our apostle blesses God for what he had done for them, and then he prays that he would do more for them. He gives thanks for spiritual blessings, and prays for further supplies of them; for God will for this be enquired of by the house of Israel, to do it for them. He has laid up these spiritual blessings for us in the hands of his Son, the Lord Jesus; but then he has appointed us to draw them out, and fetch them in, by prayer. We have no part nor lot in the matter, any further than we claim it by faith and prayer. One inducement to pray for them was the good account he had of them, of their faith in the Lord Jesus and love to all the saints, Eph 1:15. Faith in Christ, and love to the saints, will be attended with all other graces. Love to the saints, as such, and because they are such, must include love to God. Those who love saints, as such, love all saints, how weak in grace, how mean in the world, how fretful and peevish soever, some of them may be. Another inducement to pray for them was because they had received the earnest of the inheritance: this we may observe from the words being connected with the preceding ones by the particle wherefore. "Perhaps you will think that, having received the earnest, it should follow, therefore you are happy enough, and need take no further care: you need not pray for yourselves, nor I for you." No, quite the contrary. Wherefore - I cease not to give thanks for you, making mention of you in my prayers, Eph 1:16. While he blesses God for giving them the Spirit, he ceases not to pray that he would give unto them the Spirit (Eph 1:17), that he would give greater measures of the Spirit. Observe, Even the best of Christians need to be prayed for: and, while we hear well of our Christian friends, we should think ourselves obliged to intercede with God for them, that they may abound and increase yet more and more. Now what is it that Paul prays for in behalf of the Ephesians? Not that they might be freed from persecution; nor that they might possess the riches, honours, or pleasures of the world; but the great thing he prays for is the illumination of their understandings, and that their knowledge might increase and abound: he means it of a practical and experimental knowledge. The graces and comforts of the Spirit are communicated to the soul by the enlightening of the understanding. In this way he gains and keeps possession. Satan takes a contrary way: he gets possession by the senses and passions, Christ by the understanding. Observe, I. Whence this knowledge must come from the God of our Lord Jesus Christ, Eph 1:17. The Lord is a God of knowledge, and there is no sound saving knowledge but what comes from him; and therefore to him we must look for it, who is the God of our Lord Jesus Christ (see Eph 1:3) and the Father of glory. It is a Hebraism. God is infinitely glorious in himself all glory is due to him from his creatures, and he is the author of all that glory with which his saints are or shall be invested. Now he gives knowledge by giving the Spirit of knowledge; for the Spirit of God is the teacher of the saints, the Spirit of wisdom and revelation. We have the revelation of the Spirit in the word: but will that avail us, if we have not the wisdom of the Spirit in the heart? If the same Spirit who indited the sacred scriptures do not take the veil from off our hearts, and enable us to understand and improve them, we shall be never the better. - In the knowledge of him, or for the acknowledgment of him; not only a speculative knowledge of Christ, and of what relates to him, but an acknowledgment of Christ's authority by an obedient conformity to him, which must be by the help of the Spirit of wisdom and revelation. This knowledge is first in the understanding. He prays that the eyes of their understanding may be enlightened, Eph 1:18. Observe, Those who have their eyes opened, and have some understanding in the things of God, have need to be more and more enlightened, and to have their knowledge more clear, and distinct, and experimental. Christians should not think it enough to have warm affections, but they should labour to have clear understandings; they should be ambitious of being knowing Christians, and judicious Christians. II. What it is that he more particularly desire they should grow in the knowledge of. 1. The hope of his calling, Eph 1:18. Christianity is our calling. God has called us to it, and on that account it is said to be his calling. There is a hope in this calling; for those who deal with God deal upon trust. And it is a desirable thing to know what this hope of our calling is, to have such an acquaintance with the immense privileges of God's people, and the expectations they have from God, and with respect to the heavenly world, as to be quickened thereby to the utmost diligence and patience in the Christian course. We ought to labour after, and pray earnestly for, a clearer insight into, and a fuller acquaintance with, the great objects of a Christian's hopes. 2. The riches of the glory of his inheritance in the saints. Besides the heavenly inheritance prepared for the saints, there is a present inheritance in the saints; for grace is glory begun, and holiness is happiness in the bud. There is a glory in this inheritance, riches of glory, rendering the Christian more excellent and more truly honourable than all about him: and it is desirable to know this experimentally, to be acquainted with the principles, pleasures, and powers, of the spiritual and divine life. It may be understood of the glorious inheritance in or among the saints in heaven, where God does, as it were, lay forth all his riches, to make them happy and glorious, and where all that the saints are in possession of is transcendently glorious, as the knowledge that can be attained of this upon earth is very desirable, and must be exceedingly entertaining and delightful. Let us endeavour then, by reading, contemplation, and prayer, to know as much of heaven as we can, that we may be desiring and longing to be there. 3. The exceeding greatness of God's power towards those who believe, Eph 1:19. The practical belief of the all-sufficiency of God, and of the omnipotence of divine grace, is absolutely necessary to a close and steady walking with him. It is a desirable thing to know experimentally the mighty power of that grace beginning and carrying on the work of faith in our souls. It is a difficult thing to bring a soul to believe in Christ, and to venture its all upon his righteousness, and upon the hope of eternal life. It is nothing less than an almighty power that will work this in us. The apostle speaks here with a mighty fluency and copiousness of expression, and yet, at the same time, as if he wanted words to express the exceeding greatness of God's almighty power, that power which God exerts towards his people, and by which he raised Christ from the dead, Eph 1:20. That indeed was the great proof of the truth of the gospel to the world: but the transcript of that in ourselves (our sanctification, and rising from the death of sin, in conformity to Christ's resurrection) is the great proof to us. Though this cannot prove the truth of the gospel to another who knows nothing of the matter (there the resurrection of Christ is the proof), yet to be able to speak experimentally, as the Samaritans, "We have heard him ourselves, we have felt a mighty change in our hearts," will make us able to say, with the fullest satisfaction, Now we believe, and are sure, that this is the Christ, the Son of God. Many understand the apostle here as speaking of that exceeding greatness of power which God will exert for raising the bodies of believers to eternal life, even the same mighty power which he wrought in Christ when he raised him, etc. And how desirable a thing must it be to become at length acquainted with that power, by being raised out of the grave thereby unto eternal life! Having said something of Christ and his resurrection, the apostle digresses a little from the subject he is upon to make some further honourable mention of the Lord Jesus and his exaltation. He sits at the Father's right hand in the heavenly places, etc., Eph 1:20, Eph 1:21. Jesus Christ is advanced above all, and he is set in authority over all, they being made subject to him. All the glory of the upper world, and all the powers of both worlds, are entirely devoted to him. The Father hath put all things under his feet (Eph 1:22), according to the promise, Psa 110:1. All creatures whatsoever are in subjection to him; they must either yield him sincere obedience or fall under the weight of his sceptre, and receive their doom from him. God GAVE him to be head over all things. It was a gift to Christ, considered as a Mediator, to be advanced to such dominion and headship, and to have such a mystical body prepared for him: and it was a gift to the church, to be provided with a head endued with so much power and authority. God gave him to be the head over all things. He gave him all power both in heaven and in earth. The Father loves the Son, and hath given ALL things into his hands. But that which completes the comfort of this is that he is the head over all things to the church; he is entrusted with all power, that is, that he may dispose of all the affairs of the providential kingdom in subserviency to the designs of his grace concerning his church. With this therefore we may answer the messengers of the nations, that the Lord hath founded Zion. The same power that supports the world support the church; and we are sure he loves his church, for it is his body (Eph 1:23), his mystical body, and he will care for it. It is the fulness of him that filleth all in all. Jesus Christ filleth all in all; he supplies all defects in all his members, filling them with his Spirit, and even with the fulness of God, Eph 3:19. And yet the church is said to be his fulness, because Christ as Mediator would not be complete if he had not a church. How could he be a king if he had not a kingdom? This therefore comes in to the honour of Christ, as Mediator, that the church is his fulness.”

“Wherefore I also,.... As well as others: after I heard of your faith in the Lord Jesus; who is the immediate object of faith, and a very proper and suitable one; having every thing in him that is agreeable to the case and circumstances of those that trust in him. And the grace of faith, which terminates on him, is a seeing him, a beholding the glory of his person, and the fulness of his grace; a going to him, and venturing on him; a laying hold upon him, and embracing of him; a committing all unto him, and a leaning and depending on him, and a living upon him, and a walking on in him. And love unto all the saints: whether Jew or Gentile, rich or poor, greater or lesser believers, of meaner gifts, or larger abilities; and which love was unfeigned, fervent, active, and laborious; and which is the evidence of regeneration, and without which a profession is in vain. These two graces, faith and love, are inseparable; they always go together, and are to be found in the same persons; and where they are, they cannot be hid, as they were not in these Ephesians; their faith was professed by them, and was made public, and their love showed itself in deeds, as well as in words, to the saints: hence the apostle came to hear of them both, upon the certain relation of others; for these things were come abroad, and were talked of; See Gill on Col 1:3. See Gill on Col 1:4. See Gill on Plm 1:4. See Gill on Plm 1:5.”

“, &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, (ver. 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, (ver. 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, (ver. 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. (Witham)”

“Wherefore--because ye are in Christ and sealed by His Spirit (Eph 1:13-14). I also--on my part, in return for God's so great benefits to you. after I heard--ever since I have heard. Not implying that he had only heard of their conversion: an erroneous argument used by some against the address of this Epistle to the Ephesians (see on Eph 1:1); but referring to the report he had heard since he was with them, as to their Christian graces. So in the case of Philemon, his "beloved fellow laborer" (Plm 1:1), he uses the same words (Plm 1:4-5). your faith--rather, as Greek, "the faith among you," that is, which many (not all) of you have. love unto all the saints--of whatever name, simply because they are saints. A distinguishing characteristic of true Christianity (Eph 6:24). "Faith and love he often joins together. A wondrous pair" [CHRYSOSTOM]. Hope is added, Eph 1:18.”