John Calvin Commentary Ephesians 1:1

"Paul, an apostle of Christ Jesus through the will of God, to the saints that are at Ephesus, and the faithful in Christ Jesus:" — Ephesians 1:1 (ASV)

Paul, an apostle. As the same form of salutation, or at least very little varied, is found in all the Epistles, it would be superfluous to repeat here the observations which we have previously made. He calls himself an apostle of Jesus Christ; for all to whom the ministry of reconciliation has been given are His ambassadors. The word Apostle, indeed, carries something more; for not every minister of the gospel, as we shall later see (Ephesians 4:11), can be called an apostle. But this subject has been explained more fully in my remarks on the Epistle to the Galatians (See Calvin on Galatians 1:1).

He adds, by the will of God; for no man should take this honor to himself, (Hebrews 5:4) but every man should wait for the calling of God, which alone makes lawful ministers. He thus meets the jeers of wicked men by asserting the authority of God, and removes every occasion for inconsiderate strife.

To all the saints. He gives the name of saints to those whom he later calls faithful in Christ Jesus. No man, therefore, is a believer who is not also a saint; and, on the other hand, no man is a saint who is not a believer. Most of the Greek copies lack the word all; but I was unwilling to remove it, because it must, in any case, be understood.

The word bless is used here in more than one sense, referring to God and to men. I find four different meanings of this word in Scripture:

1. We are said to bless God when we offer praise to Him for His goodness.
2. God is said to bless us when He crowns our undertakings with success and, in the exercise of His goodness, bestows on us happiness and prosperity. The reason for this is that our enjoyments depend entirely on His pleasure. Our attention is called here to the singular efficacy which dwells in the very word of God, and which Paul expresses in beautiful language.
3. Men bless each other by prayer.
4. The priest’s blessing is not simply a prayer, but is also a testimony and pledge of the Divine blessing, for the priests received a commission to bless in the name of the Lord.

Paul therefore blesses God because He has blessed us, that is, has enriched us with all blessing and grace.

With all spiritual blessings. I have no objection to Chrysostom’s remark that the word spiritual conveys an implied contrast between the blessing of Moses and of Christ. The law had its blessings. However, perfection is found only in Christ, because He gives us a perfect revelation of the kingdom of God, which leads us directly to heaven. When the body itself is presented to us, figures are no longer needed.

In heavenly. Whether we understand the meaning to be, in heavenly Places, or in heavenly Benefits, is of little consequence. All that was intended to be expressed is the superiority of that grace which we receive through Christ. The happiness which it bestows is not in this world, but in heaven and everlasting life.

In the Christian religion, indeed, as we are elsewhere taught (1 Timothy 4:8), is contained the promise of the life that now is, and of that which is to come; but its aim is spiritual happiness, for the kingdom of Christ is spiritual. A contrast is drawn between Christ and all the Jewish emblems by which the blessing under the law was conveyed; for where Christ is, all those things are superfluous.