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

“Observe; The God of Him that was Incarnate. And though thou wilt not, The Father of God the Word. He is here alluding to the blessings of the Jews; for that was blessing also, but it was not spiritual blessing. For how did it run? "The Lord bless thee, He will bless the fruit of thy body;" and "He will bless thy going out and thy coming in." But here it is not thus, but how? "With every spiritual blessing." And what lackest thou yet? Thou art made immortal, thou art made free, thou art made a son, thou art made righteous, thou art made a brother, thou art made a fellow-heir, thou reignest with Christ, thou art glorified with Christ; all things are freely given thee. "How," saith he, "shall He not also with Him freely give us all things?" Thy First-fruits is adored by Angels, by the Cherubim, by the Seraphim! What lackest thou yet? "With every spiritual blessing." There is nothing carnal here. Accordingly He excluded all those former blessings, when He said, "In the world ye have tribulation," to lead us on to these. For as they who possessed carnal things were unable to hear of spiritual things, so they who aim at spiritual things cannot attain to them unless they first stand aloof from carnal things. What again is "spiritual blessing in the heavenly places?" It is not upon earth, he means, as was the case with the Jews. "Ye shall eat the good of the land." "Unto a land flowing with milk and honey." "The Lord shall bless thy land." Here we have nothing of this sort, but what have we? "If a man love Me, he will keep My word, and I and My Father will come unto him, and make our abode with him." "Every one therefore which heareth these words of Mine, and doeth them, shall be likened unto a wise man which built his house upon the rock, and the floods came, and the winds blew, and beat upon that house, and it fell not, for it was founded upon the rock." And what is that rock but those heavenly things which are above the reach of every change? "Every one therefore who," saith Christ, "shall confess Me before men, him will I also confess before My Father which is in Heaven: But whosoever shall deny Me, him will I also deny." Again, "Blessed are the pure in heart, for they shall see God." And again, "Blessed are the poor in spirit, for theirs is the kingdom of Heaven." And again, "Blessed are ye which are persecuted for righteousness sake, for great is your reward in Heaven." Observe, how every where He speaketh of Heaven, no where of earth, or of the things on the earth. And again, "Our citizenship is in Heaven, from whence also we wait for a Saviour the Lord Jesus Christ." And again, "Not setting your mind on the things that are on the earth, but on the things which are above." That is to say, this blessing was not by the hand of Moses, but by Christ Jesus: so that we surpass them not only in the quality of the blessings, but in the Mediator also. As moreover he saith in the Epistle to the Hebrews; "And Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken; but Christ as a Son over His house, whose house are we."”

“The apostle writes this epistle to the Ephesians. The Ephesians are Asians, from Asia Minor, which is a part of Greece. These were not founded in the faith by the apostle Paul, but confirmed in it. For already, before he came to them, they had been converted, as can be gathered from Acts 19:1: "it came to pass, while Apollo was at Corinth," etc. But after their conversion and the apostle's confirmation, they persevered in the faith, and did not receive false apostles. Therefore they were worthy not of reproof, but of consolation. Hence Paul writes to them not a reproachful, but a consoling, epistle. Now he writes to them from the city of Rome, through Tychicus the deacon. His intention is to confirm them in the goods they already have, and to call them on to higher things. The manner of proceeding is evident in the division of the epistle. First, then, he sets down the salutation, in which he shows his affection toward them; second, the narration, in which he confirms them in the goods they have, at "Blessed be God," etc., up to chapter 4; third, the exhortation, in which he calls them on to further goods, from chapter 4 up to that passage in chapter 6, "For the rest, brethren, be strengthened in the Lord," etc.; fourth, the conclusion of the epistle, in which he strengthens them for the spiritual struggle, from that passage "for the rest" to the end. In the salutation, first is set down the person who greets; second, the persons greeted, at "to all the saints," etc.; third, the form of the salutation, at "grace to you," etc. In the first, he first names the person, at "Paul"; second, the authority of the person, at "apostle of Christ"; third, the giver of that authority, at "through the will of God." He says therefore: "Paul, apostle." "Paul" is a name of humility, but "apostle" is a name of dignity, because "he who humbles himself shall be exalted," Luke 14:11 and 18:14. "Apostle," I say, "of Jesus," not of Satan, as are the false apostles. V. 11: "It is therefore no great thing if his ministers," namely Satan's, "are transfigured as ministers of righteousness," etc. "Apostle," I say, and this not by my own merits, but "through the will of God." The contrary is the case in many. Hosea 8:4: "They have reigned, and not by me," etc. "To all the saints," namely who are at Ephesus, "and to the faithful" — supply "he writes." Or: I, Paul, write to the saints by reason of the exercise of the virtues, as pertains to conduct; to the faithful, by reason of rectitude of knowledge, as pertains to faith. Or: "to the saints," that is, to the greater and the perfect; "to the faithful," that is, to the lesser and the imperfect. And "to the faithful," I say, "in Christ," not in their own deeds. "Grace to you and peace," etc. Here is added the form of the salutation, in which three things are implied, each of which makes a gift gracious: the sufficiency of the gift, at "grace to you and peace"; the power of the giver, at "from God the Father"; the excellence of the mediator, at "and the Lord Jesus Christ." For a gift is then pleasing: when what is given is sufficient; when it is given by one who is powerful, as when it is given by a king or a prince; when it is given through a solemn messenger, as through a son. He says therefore: "grace," namely of justification from guilt, "and peace," that is, tranquility of mind, or reconciliation to God, as regards liberation from the punishment owed for offense. "To you" — supply "be" — from this source, namely "from God our Father," from whom all good things proceed. James 1:17: "Every best gift," etc. "And the Lord Jesus Christ," without whom no goods are given; therefore almost all prayers are concluded: "through our Lord Jesus Christ." He does not name the Holy Spirit, because, since the Spirit is the bond of the Father and the Son, he is understood as included in the extremes; or he is understood in the gifts appropriated to him, which are grace and peace. Then, when he says "Blessed be God," etc., here, by giving thanks, he confirms them in good, and this in three ways. First, by an argument taken from the side of Christ, from whom they have obtained many goods — in this chapter; second, by an argument taken from their own side, who were transferred from a past evil state to a present good — chapter 2, at "and you, when you were dead," etc.; third, by an argument taken from the side of the apostle, by whose ministry and diligence, having been placed in a good state, they were confirmed — chapter 3, at "for this cause," etc. Again, the first of these is divided into three: first, by giving thanks, he touches on the benefits in general; second, the benefits shown specially to the apostles themselves, at "which he made to abound in us," etc.; third, the benefits shown specially to the Ephesians themselves, at "in whom you also, when you had heard," etc. Now the benefits shown generally to the human race he touches on, six in number. The first, of blessing, in the certainty of future beatitude, at "blessed," etc. The second, of election, in the pre-ordained separation from the mass of perdition, at "as he chose us in him," etc. The third, of predestination, in the pre-ordained association with the good, namely with the sons of adoption, at "who predestined us," etc. The fourth, of gracing, in the conferring of grace, at "in whom he has graced us," etc. The fifth, of redemption, in liberation from punishment, that is, from the servitude of the Devil, at "in whom we have redemption," etc. The sixth, of remission, in the blotting out of guilt, at "the remission of sins," etc. Concerning the benefit of blessing, he touches on two things: first, the proclamation of praise which ought to be rendered, at "Blessed be God," etc.; second, the benefit on account of which it ought to be rendered, at "who has blessed us," etc. He says therefore "blessed" — namely by me, by you, and by others, that is, in heart, and mouth, and deed, in other words, "praised" — "God and Father," that is, he who is God through the essence of divinity, and Father on account of the property of generation. Now the conjunction "and" occurs here not by reason of the supposit, since the supposit is the same, but by reason of signification, essentially and relatively. "Father," I say, "of our Lord Jesus Christ," that is, of the Son, who is "our Lord" according to divinity, "Jesus Christ" according to humanity. "Who," namely God, "has blessed us" in hope in the present, but in the future he will bless in reality. He puts the past tense in place of the future on account of certainty. "He has blessed," I say, "us," although accursed by our own merits, "with every spiritual blessing," namely as regards the soul, and as regards the body — for then the body will be spiritual. 1 Corinthians 15:44: "it is sown a natural body, it shall rise a spiritual body." "Blessing," I say, possessed, "in the heavenly places," that is, in heaven; and this, "in Christ," that is, through Christ, or in Christ working. For he it is "who will reform the body of our lowliness," etc., Philippians 3:21. This blessing is greatly to be desired: by reason of the efficient cause, because God is this blessing; by reason of the matter, because he has blessed us; by reason of the form, because he blesses with every spiritual blessing; and by reason of the end, because he blesses in the heavenly places. Psalm 127:4: "Behold, thus shall the man be blessed who fears the Lord." Then, when he says "as he chose us," etc., the benefit of election is touched upon, where this election is commended: because it is free, at "as he chose us in him"; because it is eternal, at "before the foundation of the world"; because it is fruitful, at "that we should be," etc.; because it is gratuitous, at "in charity." He says therefore: thus he will bless us, not by our merits, but by the grace of Christ, "as he chose us," and freely, separating us from the mass of perdition, he pre-ordained us "in him," that is, through Christ. John 15:16: "You have not chosen me, but I have chosen you," etc. And this "before the foundation of the world," that is, from eternity, before we came to be. Romans 9:11: "when they were not yet born," etc. "He chose," I say, not because we were holy — since we were not — but he chose us to this end, "that we should be holy," by virtues, "and immaculate," free of vices; for election accomplishes both, according to the two parts of justice. Psalm 33:15: "Turn away from evil, and do good." "Holy," I say, "in his sight," that is, inwardly in the heart, where he alone beholds. 1 Kings 16:7: "But God looks upon the heart." Or "in his sight," that is, so that we may behold him, since the vision is the whole reward, according to Augustine. And he did this, not by our merits, but "in his charity" — or ours — by which he formally sanctifies us. Then, when he says "who predestined," etc., he adds the third benefit, namely of predestination, in the pre-ordained association with the good. Here, concerning predestination, he implies six things: first, the eternal act, at "predestined"; second, the temporal object, at "us"; third, the present benefit, at "unto the adoption," etc.; fourth, the future fruit, at "unto the same"; fifth, the gratuitous manner, at "according to the purpose"; sixth, the owed effect, at "unto the praise of the glory," etc. He says therefore: "who," namely God, "predestined us," that is, by grace alone he chose beforehand, "unto the adoption of sons," that is, that we should be associated with the other sons of adoption in the goods which they are to have; therefore he says "unto the adoption of sons." Romans 8:15: "For you have not received the spirit of bondage again in fear, but you have received the spirit of the adoption of sons"; and below: "awaiting the adoption of sons." But because that which is to become fiery must become so through fire — since nothing attains participation in something except through that which is such of its own nature — therefore the adoption of sons must come about through the natural Son. And therefore the apostle adds "through Jesus Christ." And this is the third thing touched upon in this benefit, namely the alluring mediator. Galatians 4:4-5: "God sent his Son, made of a woman, made under the law, that he might redeem those who were under the law; that we might receive the adoption of sons." And this "unto himself," that is, insofar as we are conformed to him, and serve in the spirit. 1 John 3:1: "Behold what manner of charity God has given us, that we should be called, and should be, the sons of God." And there follows in the same place: "and we know that when he shall appear, we shall be like to him." Here it must be noted that the likeness of the predestined to the Son of God is twofold: one imperfect, which is through grace. And it is called imperfect, first, because it is only according to the reformation of the soul, concerning which Colossians 3: "be reformed in the spirit of your mind, and put on the new man," etc.; second, because even according to the soul it has a certain imperfection, for "we know in part," as it is said in 1 Corinthians 13:9. The other likeness, however, will be perfect, and it will be in glory: as regards the body, Philippians 3:21: "he will reform the body of our lowliness, configured," etc.; and as regards the soul, because "when that which is perfect has come, that which is in part shall be done away," 1 Corinthians 13:10. What the apostle says, then — that he predestined us unto the adoption of sons — can be referred to the imperfect assimilation to the Son of God, which is had in this life through grace; but it is better that it be referred to the perfect assimilation to the Son of God, which will be in our homeland, concerning which adoption it is said, Romans 8:23: "we groan, awaiting the adoption of the sons of God." The cause of divine predestination is not necessity on the part of God, nor a debt on the part of the predestined, but rather it is "according to the purpose of his will." In this, fourthly, the benefit is commended, because it proceeds from pure love, since predestination, according to reason, presupposes election, and election presupposes love. Nevertheless, a twofold cause of this immense benefit is here assigned. One is the efficient cause, which is the simple will of God, at "according to the purpose of his will." Romans 9:18: "he has mercy on whom he will, and whom he will he hardens." James 1:18: "For of his own will he begot us by the word of truth." The other cause, however, is the final cause, which is that we should praise and know the goodness of God — which is noted at "unto the praise of the glory of his grace." And this again is that from which this excellent benefit is commended, namely the fitting service owed to it. For the cause of divine predestination is the pure will of God, but its end is the knowledge of his goodness. Whence it must be noted that the will of God in no way has a cause, but is the first cause of all things. Nevertheless, some reason can be assigned to it in two ways: namely, either on the part of the one willing — and thus a certain reason of the divine will is his own goodness, which is the object of the divine will, and moves it. Whence the reason of all the things that God wills is the divine goodness. Proverbs 16:4: "God has made all things for himself." But on the part of the thing willed, the reason of the divine will can be some created being, as when he wills to crown Peter because he has striven lawfully; but this is not the cause of his willing, but is the cause that it should so come about. It must be known, however, that effects are the reason of the divine will on the part of the thing willed, in such a way, namely, that a prior effect is the reason of a further one; yet nevertheless, when one comes to the first effect, no further reason of that effect can be assigned except the divine will. For instance: God wills man to have a hand, that it may serve reason; and man to have reason, because he willed him to be a man; and he willed him to be a man on account of the perfection of the universe. And because this is the first effect in the creature, no reason of the universe can be assigned on the part of the creature, but only on the part of the Creator, which is the divine will. Therefore, according to this manner, neither can any reason of predestination be assigned on the part of the creature, but only on the part of God. For the effects of predestination are two, namely grace and glory. Now of the effects that are ordered to glory, a reason can indeed be assigned on the part of the thing willed, namely grace: for instance, he crowned Peter because he strove lawfully, and this because he was confirmed in grace. But of grace, which is the first effect, no reason can be assigned on the part of man that would be the reason of predestination; for this would be to posit that the beginning of a good work is in man of himself and not through grace — which is the Pelagian heresy, which says that the beginning of a good work is on our part. Thus, therefore, it is evident that the reason of predestination is the simple will of God; on account of which the apostle says "according to the purpose of his will." But as to how it is to be understood that God does and wills all things on account of his own goodness, it must be known that to work certain things for an end can be understood in two ways: either on account of attaining the end, as a sick man takes medicine for the sake of health; or on account of the love of diffusing the end, as a physician works in order to communicate health to another. Now God needs no good exterior to himself, according to that word of Psalm 15:2: "you have no need of my goods." And therefore, when it is said that God wills and does all things on account of his own goodness, it is not understood that he does something in order for goodness to be communicated to himself, but in order for goodness to be diffused into others. Now the divine goodness is communicated to the rational creature properly, so that the rational creature itself may know it. And thus all the things that God does in rational creatures, he creates unto his own praise and glory, according to that word of Isaiah 43:7: "every one that calls upon my name, I have created him for my glory" — namely, that he may know his goodness, and, in knowing it, may praise it. And therefore the apostle adds "unto the praise of the glory of his grace," that is, that he may know how much God is to be praised and glorified. He does not, however, say "unto the praise of justice"; for justice has place there where a debt is found, or is also repaid; but that one is predestined to eternal life is not a debt, as has been said, but grace purely and freely given. Nor does he say only "of glory," but he adds "of grace," as it were "of glorious grace" — that is, a grace in which the magnitude of grace is shown, which consists also in the magnitude of the glory, and in the manner of its giving, since he gives it with no preceding merits, but while we still exist as undeserving. Whence Romans 5:8ff.: "But God commends his charity in us, because if, while we were yet sinners, according to the appointed time, Christ died for us," etc., and shortly after, "when we were enemies, we were reconciled to God." It is evident, therefore, that of divine predestination there is no other cause, nor can there be, than the simple will of God. Whence it is also evident that of the predestining divine will there is no other reason than the divine goodness that is to be communicated to his sons.”

“He begins with thanksgivings and praise, and enlarges with a great deal of fluency and copiousness of affection upon the exceedingly great and precious benefits which we enjoy by Jesus Christ. For the great privileges of our religion are very aptly recounted and enlarged upon in our praises to God. I. In general he blesses God for spiritual blessings, Eph 1:3, where he styles him the God and Father of our Lord Jesus Christ; for, as Mediator, the Father was his God; as God, and the second person in the blessed Trinity, God was his Father. It bespeaks the mystical union between Christ and believers, that the God and Father of our Lord Jesus Christ is their God and Father, and that in and through him. All blessings come from God as the Father of our Lord Jesus Christ. No good can be expected from a righteous and holy God to sinful creatures, but by his mediation. He hath blessed us with all spiritual blessings. Note, Spiritual blessings are the best blessings with which God blesses us, and for which we are to bless him. He blesses us by bestowing such things upon us as make us really blessed. We cannot thus bless God again; but must do it by praising, and magnifying, and speaking well of him on that account. Those whom God blesses with some he blesses with all spiritual blessings; to whom he gives Christ, he freely gives all these things. It is not so with temporal blessings; some are favoured with health, and not with riches; some with riches, and not with health, etc. But, where God blesses with spiritual blessings, he blesses with all. They are spiritual blessings in heavenly places; that is, say some, in the church, distinguished from the world, and called out of it. Or it may be read, in heavenly things, such as come from heaven, and are designed to prepare men for it, and to secure their reception into it. We should hence learn to mind spiritual and heavenly things as the principal things, spiritual and heavenly blessings as the best blessings, with which we cannot be miserable and without which we cannot but be so. Set not your affections on things on the earth, but on those things which are above. These we are blessed with in Christ; for, as all our services ascend to God through Christ, so all our blessings are conveyed to us in the same way, he being the Mediator between God and us. II. The particular spiritual blessings with which we are blessed in Christ, and for which we ought to bless God, are (many of them) here enumerated and enlarged upon. 1. Election and predestination, which are the secret springs whence the others flow, Eph 1:4, Eph 1:5, Eph 1:11. Election, or choice, respects that lump or mass of mankind out of which some are chosen, from which they are separated and distinguished. Predestination has respect to the blessings they are designed for; particularly the adoption of children, it being the purpose of God that in due time we should become his adopted children, and so have a right to all the privileges and to the inheritance of children. We have here the date of this act of love: it was before the foundation of the world; not only before God's people had a being, but before the world had a beginning; for they were chosen in the counsel of God from all eternity. It magnifies these blessings to a high degree that they are the products of eternal counsel. The alms which you give to beggars at your doors proceed from a sudden resolve; but the provision which a parent makes for his children is the result of many thoughts, and is put into his last will and testament with a great deal of solemnity. And, as this magnifies divine love, so it secures the blessings to God's elect; for the purpose of God according to election shall stand. He acts in pursuance of his eternal purpose in bestowing spiritual blessings upon his people. He hath blessed us - according as he hath chosen us in him, in Christ the great head of the election, who is emphatically called God's elect, his chosen; and in the chosen Redeemer an eye of favour was cast upon them. Observe here one great end and design of this choice: chosen - that we should be holy; not because he foresaw they would be holy, but because he determined to make them so. All who are chosen to happiness as the end are chosen to holiness as the means. Their sanctification, as well as their salvation, is the result of the counsels of divine love. - And without blame before him - that their holiness might not be merely external and in outward appearance, so as to prevent blame from men, but internal and real, and what God himself, who looketh at the heart, will account such, such holiness as proceeds from love to God and to our fellow-creatures, this charity being the principle of all true holiness. The original word signifies such an innocence as no man can carp at; and therefore some understand it of that perfect holiness which the saints shall attain in the life to come, which will be eminently before God, they being in his immediate presence for ever. Here is also the rule and the fontal cause of God's election: it is according to the good pleasure of his will (Eph 1:5), not for the sake of any thing in them foreseen, but because it was his sovereign will, and a thing highly pleasing to him. It is according to the purpose, the fixed and unalterable will, of him who worketh all things after the counsel of his own will (Eph 1:11), who powerfully accomplishes whatever concerns his elect, as he has wisely and freely fore-ordained and decreed, the last and great end and design of all which is his own glory: To the praise of the glory of his grace (Eph 1:6), that we should be to the praise of his glory (Eph 1:12), that is, that we should live and behave ourselves in such a manner that his rich grace might be magnified, and appear glorious, and worthy of the highest praise. All is of God, and from him, and through him, and therefore all must be to him, and centre in his praise. Note, The glory of God is his own end, and it should be ours in all that we do. This passage has been understood by some in a very different sense, and with a special reference to the conversion of these Ephesians to Christianity. Those who have a mind to see what is said to this purpose may consult Mr. Locke, and other well-known writers, on the place. 2. The next spiritual blessing the apostle takes notice of is acceptance with God through Jesus Christ: Wherein, or by which grace, he hath made us accepted in the beloved, Eph 1:6. Jesus Christ is the beloved of his Father (Mat 3:17), as well as of angels and saints. It is our great privilege to be accepted of God, which implies his love to us and his taking us under his care and into his family. We cannot be thus accepted of God, but in and through Jesus Christ. He loves his people for the sake of the beloved. 3. Remission of sins, and redemption through the blood of Jesus, Eph 1:7. No remission without redemption. It was by reason of sin that we were captivated, and we cannot be released from our captivity but by the remission of our sins. This redemption we have in Christ, and this remission through his blood. The guilt and the stain of sin could be no otherwise removed than by the blood of Jesus. All our spiritual blessings flow down to us in that stream. This great benefit, which comes freely to us, was dearly bought and paid for by our blessed Lord; and yet it is according to the riches of God's grace. Christ's satisfaction and God's rich grace are very consistent in the great affair of man's redemption. God was satisfied by Christ as our substitute and surety; but it was rich grace that would accept of a surety, when he might have executed the severity of the law upon the transgressor, and it was rich grace to provide such a surety as his own Son, and freely to deliver him up, when nothing of that nature could have entered into our thoughts, nor have been any otherwise found out for us. In this instance he has not only manifested riches of grace, but has abounded towards us in all wisdom and prudence (Eph 1:8), wisdom in contriving the dispensation, and prudence in executing the counsel of his will, as he has done. How illustrious have the divine wisdom and prudence rendered themselves, in so happily adjusting the matter between justice and mercy in this grand affair, in securing the honour of God and his law, at the same time that the recovery of sinners and their salvation are ascertained and made sure! 4. Another privilege which the apostle here blesses God for is divine revelation - that God hath made known to us the mystery of his will (Eph 1:9), that is, so much of his good-will to men, which had been concealed for a long time, and is still concealed from so great a part of the world: this we owe to Christ, who, having lain in the bosom of the Father from eternity, came to declare his will to the children of men. According to his good pleasure, his secret counsels concerning man's redemption, which he had purposed, or resolved upon, merely in and from himself, and not for any thing in them. In this revelation, and in his making known unto us the mystery of his will, the wisdom and the prudence of God do abundantly shine forth. It is described (Eph 1:13) as the word of truth, and the gospel of our salvation. Every word of it is true. It contains and instructs us in the most weighty and important truths, and it is confirmed and sealed by the very oath of God, whence we should learn to betake ourselves to it in all our searches after divine truth. It is the gospel of our salvation: it publishes the glad tidings of salvation, and contains the offer of it: it points out the way that leads to it; and the blessed Spirit renders the reading and the ministration of it effectual to the salvation of souls. O, how ought we to prize this glorious gospel and to bless God for it! This is the light shining in a dark place, for which we have reason to be thankful, and to which we should take heed. 5. Union in and with Christ is a great privilege, a spiritual blessing, and the foundation of many others. He gathers together in one all things in Christ, Eph 1:10. All the lines of divine revelation meet in Christ; all religion centres in him. Jews and Gentiles were united to each other by being both united to Christ. Things in heaven and things on earth are gathered together in him; peace made, correspondence settled, between heaven and earth, through him. The innumerable company of angels become one with the church through Christ: this God purposed in himself, and it was his design in that dispensation which was to be accomplished by his sending Christ in the fulness of time, at the exact time that God had prefixed and settled. 6. The eternal inheritance is the great blessing with which we are blessed in Christ: In whom also we have obtained an inheritance, Eph 1:11. Heaven is the inheritance, the happiness of which is a sufficient portion for a soul: it is conveyed in the way of an inheritance, being the gift of a Father to his children. If children, then heirs. All the blessings that we have in hand are but small if compared with the inheritance. What is laid out upon an heir in his minority is nothing to what is reserved for him when he comes to age. Christians are said to have obtained this inheritance, as they have a present right to it, and even actual possession of it, in Christ their head and representative. 7. The seal and earnest of the Spirit are of the number of these blessings. We are said to be sealed with that Holy Spirit of promise, Eph 1:13. The blessed Spirit is holy himself, and he makes us holy. He is called the Spirit of promise, as he is the promised Spirit. By him believers are sealed; that is, separated and set apart for God, and distinguished and marked as belonging to him. The Spirit is the earnest of our inheritance, Eph 1:14. The earnest is part of payment, and it secures the full sum: so is the gift of the Holy Ghost; all his influences and operations, both as a sanctifier and a comforter, are heaven begun, glory in the seed and bud. The Spirit's illumination is an earnest of everlasting light; sanctification is an earnest of perfect holiness; and his comforts are earnests of everlasting joys. He is said to be the earnest, until the redemption of the purchased possession. It may be called here the possession, because this earnest makes it as sure to the heirs as though they were already possessed of it; and it is purchased for them by the blood of Christ. The redemption of it is mentioned because it was mortgaged and forfeited by sin; and Christ restores it to us, and so is said to redeem it, in allusion to the law of redemption. Observe, from all this, what a gracious promise that is which secures the gift of the Holy Ghost to those who ask him. The apostle mentions the great end and design of God in bestowing all these spiritual privileges, that we should be to the praise of his glory who first trusted in Christ - we to whom the gospel was first preached, and who were first converted to the faith of Christ, and to the placing of our hope and trust in him. Note, Seniority in grace is a preferment: Who were in Christ before me, says the apostle (Rom 16:7); those who have for a longer time experienced the grace of Christ are under more special obligations to glorify God. They should be strong in faith, and more eminently glorify him; but this should be the common end of all. For this we were made, and for this we were redeemed; this is the great design of our Christianity, and of God in all that he has done for us: unto the praise of his glory, Eph 1:14. He intends that his grace and power and other perfection should by this means become conspicuous and illustrious, and that the sons of men should magnify him.”

“Blessed be the God - See the note on Co2 1:3, where the same form is used. With all spiritual blessings - With the pure doctrines of the Gospel, and the abundant gifts and graces of the Holy Ghost, justifying, sanctifying, and building us up on our most holy faith. In heavenly places - Εν τοις επουρανιοις· In heavenly things, such as those mentioned above; they were not yet in heavenly places, but they had abundance of heavenly things to prepare them for heavenly places. Some think the word should be understood as signifying blessings of the most exalted or excellent kind, such as are spiritual in opposition to those that are earthly, such as are eternal in opposition to those that are temporal; and all these in, through and by Christ. We have already seen, on Gal 4:26, that the heavenly Jerusalem, or Jerusalem which is from above, is used by the Jews to signify the days of the Messiah, and that state of grace and glory which should follow the Levitical worship and ceremonies; and it is possible that St. Paul may use the word επουρανια, heavenly things, in this sense: God hath blessed us with all spiritual blessings in heavenly things, or in this heavenly state, in which life and immortality are brought to light by the Gospel. This is apparently the preferable sense.”

“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. (Witham) — In heavenly things; (in cœlestibus) 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. St. 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; Challoner) [For additional comments on verse 3, see the Notes section, below.]”

“The doxologies in almost all the Epistles imply the real sense of grace experienced by the writers and their readers (Pe1 1:3). Eph 1:3-14 sets forth summarily the Gospel of the grace of God: the FATHER'S work of love, Eph 1:3 (choosing us to holiness, Eph 1:4; to sonship, Eph 1:5; to acceptance, Eph 1:6): the SON'S, Eph 1:7 (redemption, Eph 1:7; knowledge of the mystery of His will, Eph 1:9; an inheritance, Eph 1:11); the HOLY SPIRIT'S, Eph 1:13 (sealing, Eph 1:13; giving an earnest of the inheritance, Eph 1:14). the God and Father of . . . Christ--and so the God and Father of us who are in Him (Joh 20:17). God is "the God" of the man Jesus, and "the Father" of the Divine Word. The Greek is, "Blessed us," not "hath blessed us"; referring to the past original counsel of God. As in creation (Gen 1:22) so in redemption (Gen 12:3; Mat 5:3-11; Mat 25:34) God "blesses" His children; and that not in mere words, but in acts. us--all Christians. blessings--Greek, "blessing." "All," that is, "every possible blessing for time and eternity, which the Spirit has to bestow" (so "spiritual" means; not "spiritual," as the term is now used, as opposed to bodily). in heavenly places--a phrase five times found in this Epistle, and not elsewhere (Eph 1:20; Eph 2:6; Eph 3:10; Eph 6:12); Greek, "in the heavenly places." Christ's ascension is the means of introducing us into the heavenly places, which by our sin were barred against us. Compare the change made by Christ (Col 1:20; Eph 1:20). While Christ in the flesh was in the form of a servant, God's people could not realize fully their heavenly privileges as sons. Now "our citizenship (Greek) is in heaven" (Phi 3:20), where our High Priest is ever "blessing" us. Our "treasures" are there (Mat 6:20-21); our aims and affections (Col 3:1-2); our hope (Col 1:5; Tit 2:13); our inheritance (Pe1 1:4). The gift of the Spirit itself, the source of the "spiritual blessing," is by virtue of Jesus having ascended thither (Eph 4:8). in Christ--the center and source of all blessing to us.”