Calvin’s CommentariesEphesians 6

1. Children, obey. Why does the apostle use the word obey instead of honor, (“Τιμᾷν properly signifies, ‘to perform one’s duty to any one;’ and here reverence must comprehend the cognate offices of affection, care, and support. The same complexity of sense is observable in the classical phrase τιμᾷν τὸν ἰατρόν [to reverence the physician.] — Bloomfield.) which has a greater extent of meaning? It is because Obedience is the evidence of that honor which children owe to their parents, and is therefore more earnestly enforced. It is likewise more difficult; for the human mind recoils from the idea of subjection, and with difficulty allows itself to be placed under the control of another. Experience shews how rare this virtue is; for do we find one among a thousand that is obedient to his parents? By a figure of speech, a part is here put for the whole, but it is the most important part, and is necessarily accompanied by all the others. In the Lord. Besides the law of nature, which is acknowledged by all nations, the obedience of children is enforced by the authority of God. Hence it follows, that parents are to be obeyed, so far only as is consistent with piety to God, which comes first in order. If the command of God is the rule by which the submission of children is to be regulated, it would be foolish to suppose that the performance of this duty could lead away from God himself. For this is right. This is added in order to restrain the fierceness which, we have already said, appears to be natural to almost all men. He proves it to be right, because God has commanded it; for we are not at liberty to dispute, or call in question, the appointment of him whose will is the unerring rule of goodness and righteousness. That honor should be represented as including obedience is not surprising; for mere ceremony is of no value in the sight of God. The precept, honor thy father and mother, comprehends all the duties by which the sincere affection and respect of children to their parents can be expressed.

2. Which is the first commandment with promise. The promises annexed to the commandments are intended to excite our hopes, and to impart a greater cheerfulness to our obedience; and therefore Paul uses this as a kind of seasoning to render the submission, which he enjoins on children, more pleasant and agreeable. He does not merely say, that God has offered a reward to him who obeys his father and mother, but that such an offer is peculiar to this commandment. If each of the commandments had its own promises, there would have been no ground for the commendation bestowed in the present instance. But this is the first commandment, Paul tells us, which God has been pleased, as it were, to seal by a remarkable promise. There is some difficulty here; for the second commandment likewise contains a promise, “I am the Lord thy God, who shew mercy unto thousands of them that love me, and keep my commandments.”
(Exodus 20:5,6.) But this is universal, applying indiscriminately to the whole law, and cannot be said to be annexed to that commandment. Paul’s assertion still holds true, that no other commandment but that which enjoins the obedience due by children to their parents is distinguished by a promise.

3. That it may be well with thee. The promise is — a long life; from which we are led to understand that the present life is not to be overlooked among the gifts of God. On this and other kindred subjects I must refer my reader to the Institutes of the Christian Religion; (See volume 1 page 468.) satisfying myself at present with saying, in a few words, that the reward promised to the obedience of children is highly appropriate. Those who shew kindness to their parents from whom they derived life, are assured by God, that in this life it will be well with them. And that thou mayest live long on the earth. Moses expressly mentions the land of Canaan, “that thy days may be long upon the land which
the Lord thy God giveth thee.” (Exodus 20:12.) Beyond this the Jews could not conceive of any life more happy or desirable. But as the same divine blessing is extended to the whole world, Paul has properly left out the mention of a place, the peculiar distinction of which lasted only till the coming of Christ.

4. And, ye fathers. Parents, on the other hand, are exhorted not to irritate their children by unreasonable severity. This would excite hatred, and would lead them to throw off the yoke altogether. Accordingly, in writing to the Colossians, he adds, “lest they be discouraged.” (Colossians 3:21.) Kind and liberal treatment has rather a tendency to cherish reverence for their parents, and to increase the cheerfulness and activity of their obedience, while a harsh and unkind manner rouses them to obstinacy, and destroys the natural affections. But Paul goes on to say, “let them be fondly cherished;” for the Greek word, (ἐκτρέφετε,) which is translated bring up, unquestionably conveys the idea of gentleness and forbearance. To guard them, however, against the opposite and frequent evil of excessive indulgence, he again draws the rein which he had slackened, and adds, in the instruction and reproof of the Lord. It is not the will of God that parents, in the exercise of kindness, shall spare and corrupt their children. Let their conduct towards their children be at once mild and considerate, so as to guide them in the fear of the Lord, and correct them also when they go astray. That age is so apt to become wanton, that it requires frequent admonition and restraint.

Ephesians 6:5-9

5. Servants, be obedient to them that are your masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; 5. Servi, obedite dominis secundum carnem, cum timore et tremore in simplicitate cordis vestri, tanquam Christo;

6. Not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; 6. Non quasi ad oculum servientes, tanquam hominibus studentes placere, sed tanquam servi Christi, facientes voluntatem Dei ex animo,

7. With good will doing service, as to the Lord, and not to men: 7. Cum benevolentia, servientes Domino, et non hominibus;

8. Knowing, that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. 8. Scientes quod unusquisque quicquid boni fecerit, recipiet a Domino, sive servus, sive liber.

9. And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him. 9. Et vos, domini, mutuum officium praestate erga illos, remittentes minas; scientes quod illorum et vester Dominus est in coelis; et non est apud eum personarum acceptio.

5. Servants, be obedient. His exhortation to servants is so much the more earnest, on account of the hardship and bitterness of their condition, which renders it more difficult to be endured. And he does not speak merely of outward obedience, but says more about fear willingly rendered; for it is a very rare occurrence to find one who willingly yields himself to the control of another. The servants (δοῦλοι) whom he immediately addresses were not hired servants, like those of the present day, but slaves, such as were in ancient times, whose slavery was perpetual, unless, through the favor of their masters, they obtained freedom, — whom their masters bought with money, that they might impose upon them the most degrading employments, and might, with the full protection of the law, exercise over them the power of life and death. To such he says, obey your masters, lest they should vainly imagine that carnal freedom had been procured for them by the gospel. But as some of the worst men were compelled by the dread of punishment, he distinguishes between Christian and ungodly servants, by the feelings which they cherished. With fear and trembling; that is, with the careful respect which springs from an honest purpose. It can hardly be expected, however, that so much deference will be paid to a mere man, unless a higher authority shall enforce the obligation; and therefore he adds, as doing the will of God. (Ver. 6.) Hence it follows, that it is not enough if their obedience satisfy the eyes of men; for God requires truth and sincerity of heart. When they serve their masters faithfully, they obey God. As if he had said, “Do not suppose that by the judgment of men you were thrown into slavery. It is God who has laid upon you this burden, who has placed you in the power of your masters. He who conscientiously endeavors to render what he owes to his master, performs his duty not to man only, but to God.”

With good will doing service. (Ver. 7.) This is contrasted with the suppressed indignation which swells the bosom of slaves. Though they dare not openly break out or give signs of obstinacy, their dislike of the authority exercised over them is so strong, that it is with the greatest unwillingness and reluctance that they obey their masters. Whoever reads the accounts of the dispositions and conduct of slaves, which are scattered through the writings of the ancients, will be at no loss to perceive that the number of injunctions here given does not exceed that of the diseases which prevailed among this class, and which it was of importance to cure. But the same instruction applies to male and female servants of our own times. It is God who appoints and regulates all the arrangements of society. As the condition of servants is much more agreeable than that of slaves in ancient times, they ought to consider themselves far less excusable, if they do not endeavor, in every way, to comply with Paul’s injunctions. Masters according to the flesh. (Ver. 5.) This expression is used to soften the harsh aspect of slavery. He reminds them that their spiritual freedom, which was by far the most desirable, remained untouched. Eye-service (ὀφθαλμοδουλεία) is mentioned; because almost all servants are addicted to flattery, but, as soon as their master’s back is turned, indulge freely in contempt, or perhaps in ridicule. Paul therefore enjoins godly persons to keep at the greatest distance from such deceitful pretences.

8. Knowing that whatsoever good thing any man doeth. What a powerful consolation! However unworthy, however ungrateful or cruel, their masters may be, God will accept their services as rendered to himself. When servants take into account the pride and arrogance of their masters, they often become more indolent from the thought that their labor is thrown away. But Paul informs them that their reward is laid up with God for services which appear to be ill bestowed on unfeeling men; and that there is no reason, therefore, why they should be led aside from the path of duty. He adds, whether bond or free No distinction is made between a slave and a free man. The world is wont to set little value on the labors of slaves; but God esteems them as highly as the duties of kings. In his estimate, the outward station is thrown aside, and each is judged according to the uprightness of his heart.

9. And ye masters. In the treatment of their slaves, the laws granted to masters a vast amount of power. Whatever had thus been sanctioned by the civil code was regarded by many as in itself lawful. To such an extent did their cruelty in some instances proceed, that the Roman emperors were forced to restrain their tyranny. But though no royal edicts had ever been issued for the protection of slaves, God allows to masters no power over them beyond what is consistent with the law of love. When philosophers attempt to give to the principles of equity their full effect in restraining the excess of severity to slaves, they inculcate that masters ought to treat them in the same manner as hired servants. But they never look beyond utility; and, in judging even of that, they inquire only what is advantageous to the head of the family, or conducive to good order. The Apostle proceeds on a very different principle. He lays down what is lawful according to the Divine appointment, and how far they, too, are debtors to their servants. Do the same things to them. “Perform the duty which on your part you owe to them.” What he calls in another Epistle, (τὸ δίκαιον καὶ τὴν ἰσότητα) that which is just and equal, (See Colossians 4:1 — fj.) is precisely what, in this passage, he calls the same things, (τὰ αὐτὰ.) And what is this but the law of analogy? Masters and servants are not indeed on the same level; but there is a mutual law which binds them. By this law, servants are placed under the authority of their masters; and, by the same law, due regard being had to the difference of their station, masters lie under certain obligations to their servants. This analogy is greatly misunderstood; because men do not try it by the law of love, which is the only true standard. Such is the import of Paul’s phrase, the same things; for we are all ready enough to demand what is due to ourselves; but, when our own duty comes to be performed, every one attempts to plead exemption. It is chiefly, however, among persons of authority and rank that injustice of this sort prevails. Forbearing threatenings. Every expression of disdain, arising from the pride of masters, is included in the single word, threatenings. They are charged not to assume a lordly air or a terrific attitude, as if they were constantly threatening some evil against their servants, when they have occasion to address them. Threatenings, and every kind of barbarity, originate in this, that masters look upon their servants as if they had been born for their sake alone, and treat them as if they were of no more value than cattle. Under this one description, Paul forbids every kind of disdainful and barbarous treatment. Their Master and yours. A very necessary warning. What is there which we will not dare to attempt against our inferiors, if they have no ability to resist, and no means of obtaining redress, — if no avenger, no protector appears, none who will be moved by compassion to listen to their complaints? It happens here, in short, according to the common proverb, that Impunity is the mother of Licentiousness. But Paul here reminds them, that, while masters possess authority over their servants, they have themselves the same Master in heaven, to whom they must render an account. And there is no respect of persons with him. A regard to persons blinds our eyes, so as to leave no room for law or justice; but Paul affirms that it is of no value in the sight of God. By person is meant anything about a man which does not belong to the real question, and which we take into account in forming a judgment. Relationship, beauty, rank, wealth, friendship, and everything of this sort, gain our favor; while the opposite qualities produce contempt and sometimes hatred. As those absurd feelings arising from the sight of a person have the greatest possible influence on human judgments, those who are invested with power are apt to flatter themselves, as if God would countenance such corruptions. “Who is he that God should regard him, or defend his interest against mine?” Paul, on the contrary, informs masters that they are mistaken if they suppose that their servants will be of little or no account before God, because they are so before men. “God is no respecter of persons,” (Acts 10:34,) and the cause of the meanest man will not be a whit less regarded by him than that of the loftiest monarch.

Ephesians 6:10-13

10. Finally, my brethren, be strong in the Lord, and in the power of his might. 10. Quod superest, fratres mei, sitis fortes in Domino, et in robore potentiae ipsius.

11. Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. 11. Induite totam armaturam Dei, ut possitis stare adversus insidias Diaboli.

12. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places 12. Quia non est nobis lucta adversus carnem et sanguinem, sed adversus principatus, adversus potestates, adversus mundanos principes tenebrarum saeculi hujus, adversus spirituales malitias in coelestibus.

13. Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand. 13. Quapropter assumite totam armaturam Dei, ut possitis resistere in die malo, et omnibus peractis stare.

10. Finally. Resuming his general exhortations, he again enjoins them to be strong, — to summon up courage and vigor; for there is always much to enfeeble us, and we are ill fitted to resist. But when our weakness is considered, an exhortation like this would have no effect, unless the Lord were present, and stretched out his hand to render assistance, or rather, unless he supplied us with all the power. Paul therefore adds, in the Lord. As if he had said, “‘You have no right to reply, that you have not the ability; for all that I require of you is, be strong in the Lord.” To explain his meaning more fully, he adds, in the power of his might, which tends greatly to increase our confidence, particularly as it shews the remarkable assistance which God usually bestows upon believers. If the Lord aids us by his mighty power, we have no reason to shrink from the combat. But it will be asked, What purpose did it serve to enjoin the Ephesians to be strong in the Lord’s mighty power, which they could not of themselves accomplish? I answer, there are two clauses here which must be considered. He exhorts them to be courageous, but at the same time reminds them to ask from God a supply of their own deficiencies, and promises that, in answer to their prayers, the power of God will be displayed.

11. Put on the whole armor. God has furnished us with various defensive weapons, provided we do not indolently refuse what is offered. But we are almost all chargeable with carelessness and hesitation in using the offered grace; just as if a soldier, about to meet the enemy, should take his helmet, and neglect his shield. To correct this security, or, we should rather say, this indolence, Paul borrows a comparison from the military art, and bids us put on the whole armor of God. We ought to be prepared on all sides, so as to want nothing. The Lord offers to us arms for repelling every kind of attack. It remains for us to apply them to use, and not leave them hanging on the wall. To quicken our vigilance, he reminds us that we must not only engage in open warfare, but that we have a crafty and insidious foe to encounter, who frequently lies in ambush; for such is the import of the apostle’s phrase, THE WILES (“Plutarch tells us, (Symp. l. 2., page 638,) that wrestling was the most artful and subtle of all the ancient games, and that the name of it (πάλη) was derived from a word, which signifies to throw a man down by deceit and craft. And it is certain that persons who understand this exercise have many fetches, and turns, and changes of posture, which they make use of to supplant and trip up their adversaries. And it is with great justice, that a state of persecution is compared with it; since many are the arts, arising from the terrors of worldly evil on the one hand, and the natural love which men have to life, liberty, plenty, and the pleasures of life, on the other, that the devil makes use of to circumvent and foil them.” — Chandler.) (τὰς μεθοδείας) of the devil

12. For we wrestle (“Πάλη is properly a gymnastic term; but the Apostle often unites military with agonistic metaphors; and here the agonistic is not less suitable than the military. So in a similar passage of Max. Tyr. Diss. Version 9, volume 1 page 79, ed. Reisk, we have mention of Socrates wrestling with Melitus, with bonds and poison; next, the philosopher Plato wrestling with a tyrant’s anger, a rough sea, and the greatest dangers; then, Xenophon struggling with the prejudices of Tissaphernes, the snares of Ariaeus, the treachery of Meno, and royal machinations; and, lastly, Diogenes struggling with adversaries even more formidable, namely, poverty, infamy, hunger, and cold.” — Bloomfield.) not. To impress them still more deeply with their danger, he points out the nature of the enemy, which he illustrates by a comparative statement, Not against flesh and blood. The meaning is, that our difficulties are far greater than if we had to fight with men. There we resist human strength, sword is opposed to sword, man contends with man, force is met by force, and skill by skill; but here the case is widely different. All amounts to this, that our enemies are such as no human power can withstand. By flesh and blood the apostle denotes men, who are so denominated in order to contrast them with spiritual assailants. This is no bodily struggle. Let us remember this when the injurious treatment of others provokes us to revenge. Our natural disposition would lead us to direct all our exertions against the men themselves; but this foolish desire will be restrained by the consideration that the men who annoy us are nothing more than darts thrown by the hand of Satan. While we are employed in destroying those darts, we lay ourselves open to be wounded on all sides. To wrestle with flesh and blood will not only be useless, but highly pernicious. We must go straight to the enemy, who attacks and wounds us from his concealment, — who slays before he appears. But to return to Paul. He describes our enemy as formidable, not to overwhelm us with fear, but to quicken our diligence and earnestness; for there is a middle course to be observed. When the enemy is neglected, he does his utmost to oppress us with sloth, and afterwards disarms us by terror; so that, ere the engagement has commenced, we are vanquished. By speaking of the power of the enemy, Paul labors to keep us more on the alert. He had already called him the devil, but now employs a variety of epithets, to make the reader understand that this is not an enemy who may be safely despised. Against principalities, against powers. Still, his object in producing alarm is not to fill us with dismay, but to excite us to caution. He calls them κοσμοκράτορας, that is, princes of the world; but he explains himself more fully by adding — of the darkness of the world. The devil reigns in the world, because the world is nothing else than darkness. Hence it follows, that the corruption of the world gives way to the kingdom of the devil; for he could not reside in a pure and upright creature of God, but all arises from the sinfulness of men. By darkness, it is almost unnecessary to say, are meant unbelief and ignorance of God, with the consequences to which they lead. As the whole world is covered with darkness, the devil is called “the prince of this world.” (John 14:30.) By calling it wickedness, he denotes the malignity and cruelty of the devil, and, at the same time, reminds us that the utmost caution is necessary to prevent him from gaining an advantage. For the same reason, the epithet spiritual is applied; for, when the enemy is invisible, our danger is greater. There is emphasis, too, in the phrase, in heavenly places; for the elevated station from which the attack is made gives us greater trouble and difficulty. An argument drawn from this passage by the Manicheans, to support their wild notion of two principles, is easily refuted. They supposed the devil to be (ἀντίθεον) an antagonist deity, whom the righteous God would not subdue without great exertion. For Paul does not ascribe to devils a principality, which they seize without the consent, and maintain in spite of the opposition, of the Divine Being, — but a principality which, as Scripture everywhere asserts, God, in righteous judgment, yields to them over the wicked. The inquiry is, not what power they have in opposition to God, but how far they ought to excite our alarm, and keep us on our guard. Nor is any countenance here given to the belief, that the devil has formed, and keeps for himself, the middle region of the air. Paul does not assign to them a fixed territory, which they can call their own, but merely intimates that they are engaged in hostility, and occupy an elevated station.

13. Wherefore take unto you. Though our enemy is so powerful, Paul does not infer that we must throw away our spears, but that we must prepare our minds for the battle. A promise of victory is, indeed, involved in the exhortation, that ye may be able. If we only put on the whole armor of God, and fight valiantly to the end, we shall certainly stand. On any other supposition, we would be discouraged by the number and variety of the contests; and therefore he adds, in the evil day. By this expression he rouses them from security, bids them prepare themselves for hard, painful, and dangerous conflicts, and, at the same time, animates them with the hope of victory; for amidst the greatest dangers they will be safe. And having done all. They are thus directed to cherish confidence through the whole course of life. There will be no danger which may not be successfully met by the power of God; nor will any who, with this assistance, fight against Satan, fail in the day of battle.

Ephesians 6:14-20

14. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; 14. State igitur succincti lumbos veritate, et induti thoracem justitiae,

15. And your feet shod with the preparation of the gospel of peace; 15. Et calceati pedes praeparatione evangelii pacis;

16. Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. 16. In omnibus assumpto scuto fidei, quo possitis omnia tela maligni ignita exstinguere.

17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God: 17. Et galeam salutaris accipite, et gladium Spiritus, qui est verbum Dei;

18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; 18. Per omnem precationem et orationem omni tempore precantes in Spiritu, et in hoc ipsum vigilantes, cum omni assiduitate et deprecatione pro omnibus sanctis;

19. And for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the gospel, 19. Et pro me, ut mihi detur sermo in apertione oris mei cum fiducia, ut patefaciam mysterium evangelii;

20. For which I am an ambassador in bonds; that therein I may speak boldly, as I ought to speak. 20. Pro quo legatione fungor in catena; ut confidenter me geram in eo, quemadmodum oportet me loqui.

14. Stand therefore. Now follows a description of the arms which they were enjoined to wear. We must not, however, inquire very minutely into the meaning of each word; for an allusion to military customs is all that was intended. Nothing can be more idle than the extraordinary pains which some have taken to discover the reason why righteousness is made a breastplate, instead of a girdle. Paul’s design was to touch briefly on the most important points required in a Christian, and to adapt them to the comparison which he had already used. Truth, which means sincerity of mind, is compared to a girdle. Now, a girdle was, in ancient times, one of the most important parts of military armor. Our attention is thus directed to the fountain of sincerity; for the purity of the gospel ought to remove from our minds all guile, and from our hearts all hypocrisy. Secondly, he recommends righteousness, and desires that it should be a breastplate for protecting the breast. Some imagine that this refers to a freely bestowed righteousness, or the imputation of righteousness, by which pardon of sin is obtained. But such matters ought not, I think, to have been mentioned on the present occasion; for the subject now under discussion is a blameless life. He enjoins us to be adorned, first, with integrity, and next with a devout and holy life.

15. And your feet shod. The allusion, if I mistake not, is to the military greaves; for they were always reckoned a part of the armor, and were even used for domestic purposes. As soldiers covered their legs and feet to protect them against cold and other injuries, so we must be shod with the gospel, if we would pass unhurt through the world. It is the gospel of peace, and it is so called, as every reader must perceive, from its effects; for it is the message of our reconciliation to God, and nothing else gives peace to the conscience. But what is the meaning of the word preparation? Some explain it as an injunction to be prepared for the gospel; but it is the effect of the gospel which I consider to be likewise expressed by this term. We are enjoined to lay aside every hinderance, and to be prepared both for journey and for war. By nature we dislike exertion, and want agility. A rough road and many other obstacles retard our progress, and we are discouraged by the smallest annoyance. On these accounts, Paul holds out the gospel as the fittest means for undertaking and performing the expedition. Erasmus proposes a circumlocution, (ut sitis parati,) that ye may be prepared; but this does not appear to convey the true meaning.

16. Taking the shield of faith. Though faith and the word of God are one, yet Paul assigns to them two distinct offices. I call them one, because the word is the object of faith, and cannot be applied to our use but by faith; as faith again is nothing, and can do nothing, without the word. But Paul, neglecting so subtle a distinction, allowed himself to expatiate at large on the military armor. In the first Epistle to the Thessalonians he gives both to faith and to love the name of a breastplate, — “putting on the breastplate of faith and love,” (1 Thessalonians 5:8.) All that was intended, therefore, was obviously this, — “He who possesses the excellencies of character which are here described is protected on every hand.” And yet it is not without reason that the most necessary instruments of warfare — a sword and a shield — are compared to faith, and to the word of God. In the spiritual combat, these two hold the highest rank. By faith we repel all the attacks of the devil, and by the word of God the enemy himself is slain. If the word of God shall have its efficacy upon us through faith, we shall be more than sufficiently armed both for opposing the enemy and for putting him to flight. And what shall we say of those who take from a Christian people the word of God? Do they not rob them of the necessary armor, and leave them to perish without a struggle? There is no man of any rank who is not bound to be a soldier of Christ. But if we enter the field unarmed, if we want our sword, how shall we sustain that character? Wherewith ye shall be able to quench all the darts. But quench appears not to be the proper word. Why did he not use, instead of it, ward off or shake off, or some such word? Quench is far more expressive; for it is adapted to the epithet applied to darts The darts of Satan are not only sharp and penetrating, but — what makes them more destructive — they are fiery Faith will be found capable, not only of blunting their edge, but of quenching their heat. “This,” says John, “is the victory that overcometh the world, even our faith.” (1 John 5:4.)

17. And take the helmet of salvation. In a passage already quoted, (1 Thessalonians 5:8,) “the hope of salvation” is said to be a helmet, which I consider to be in the same sense as this passage. The head is protected by the best helmet, when, elevated by hope, we look up towards heaven to that salvation which is promised. It is only therefore by becoming the object of hope that salvation is a helmet.

18. Praying always with all prayer. Having instructed the Ephesians to put on their armor, he now enjoins them to fight by prayer. This is the true method. To call upon God is the chief exercise of faith and hope; and it is in this way that we obtain from God every blessing. Prayer and supplication are not greatly different from each other, except that supplication is only one branch of prayer With all perseverance. We are exhorted to persevere in prayer. Every tendency to weariness must be counteracted by a cheerful performance of the duty. With unabated ardor we must continue our prayers, though we do not immediately obtain what we desire. If, instead of with all perseverance, some would render it, with all Earnestness, I would have no objection to the change. But what is the meaning of always? Having already spoken of continued application, does he twice repeat the same thing? I think not. When everything flows on prosperously, — when we are easy and cheerful, we seldom feel any strong excitement to prayer, — or rather, we never flee to God, but when we are driven by some kind of distress. Paul therefore desires us to allow no opportunity to pass, — on no occasion to neglect prayer; so that praying always is the same thing with praying both in prosperity and in adversity. For all saints. There is not a moment of our life at which the duty of prayer may not be urged by our own wants. But unremitting prayer may likewise be enforced by the consideration, that the necessities of our brethren ought to move our sympathy. And when is it that some members of the church are not suffering distress, and needing our assistance? If, at any time, we are colder or more indifferent about prayer than we ought to be, because we do not feel the pressure of immediate necessity, — let us instantly reflect how many of our brethren are worn out by varied and heavy afflictions, — are weighed down by sore perplexity, or are reduced to the lowest distress. If reflections like these do not rouse us from our lethargy, we must have hearts of stone. But are we to pray for believers only? Though the apostle states the claims of the godly, he does not exclude others. And yet in prayer, as in all other kind offices, our first care unquestionably is due to the saints.

19. And for me. For himself, in a particular manner, he enjoins the Ephesians to pray. Hence we infer that there is no man so richly endowed with gifts as not to need this kind of assistance from his brethren, so long as he remains in this world. Who will ever be better entitled to plead exemption from this necessity than Paul? Yet he entreats the prayers of his brethren, and not hypocritically, but from an earnest desire of their aid. And what does he wish that they should ask for him? That utterance may be given to me. What then? Was he habitually dumb, or did fear restrain him from making an open profession of the gospel? By no means; but there was reason to fear lest his splendid commencement should not be sustained by his future progress. Besides, his zeal for proclaiming the gospel was so ardent that he was never satisfied with his exertions. And indeed, if we consider the weight and importance of the subject, we shall all acknowledge that we are very far from being able to handle it in a proper manner. Accordingly he adds,

20. As I ought to speak; meaning, that to proclaim the truth of the gospel as it ought to be proclaimed, is a high and rare attainment. Every word here deserves to be carefully weighed. Twice he uses the expression boldly, — “that I may open my mouth boldly,” “that therein I may speak boldly.” Fear hinders us from preaching Christ openly and fearlessly, while the absence of all restraint and disguise in confessing Christ is demanded from his ministers. Paul does not ask for himself the powers of an acute debater, or, I should rather say, of a dexterous sophist, that he might shield himself from his enemies by false pretences. It is, that I may open my mouth, to make a clear and strong confession; for when the mouth is half shut, the sounds which it utters are doubtful and confused. To open the mouth, therefore, is to speak with perfect freedom, without the smallest dread. But does not Paul discover unbelief, when he entertains doubts as to his own stedfastness, and implores the intercession of others? No. He does not, like unbelievers, seek a remedy which is contrary to the will of God, or inconsistent with his word. The only aids on which he relies are those which he knows to be sanctioned by the Divine promise and approbation. It is the command of God, that believers shall pray for one another. How consoling then must it be to each of them to learn that the care of his salvation is enjoined on all the rest, and to be informed by God himself that the prayers of others on his behalf are not poured out in vain! Would it be lawful to refuse what the Lord himself has offered? Each believer, no doubt, ought to have been satisfied with the Divine assurance, that as often as he prayed he would be heard. But if, in addition to all the other manifestations of his kindness, God were pleased to declare that he will listen to the prayers of others in our behalf, would it be proper that this bounty should be slighted, or rather, ought we not to embrace it with open arms? Let us therefore remember that Paul, when he resorted to the intercessions of his brethren, was influenced by no distrust or hesitation. His eagerness to obtain them arose from his resolution that no privilege which the Lord had given him should be overlooked. How absurdly then do Papists conclude from Paul’s example, that we ought to pray to the dead! Paul was writing to the Ephesians, to whom he had it in his power to communicate his sentintents. But what intercourse have we with the dead? As well might they argue that we ought to invite angels to our feasts and entertainments, because among men friendship is promoted by such kind offices.

Ephesians 6:21-24

21. But that ye also may know my affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: 21. Ut autem sciatis vos etiam quae circa me aguntur, quid faciam, omnia vobis patefaciet Tychicus, dilectus frater et fidelis minister in Domino;

22. Whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. 22. Quem misi ad vos in eum finem, ut statum meum cognosceretis, et consolaretur corda vestra.

23. Peace be to the brethren, and love with faith, from God the Father, and the Lord Jesus Christ 23. Pax fratribus, et dilectio cum fide a Deo Patre et Domino Iesu Christo.

24. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen. 24. Gratia cum omnibus, qui diligunt Dominum nostrum Iesum Christum in sinceritate. Amen.

21. But that, ye also may know. Uncertain or false reports frequently produce uneasiness, chiefly, no doubt, in weak minds, but sometimes also in thoughtful and steady persons. To prevent this danger, Paul sends Tychicus, from whom the Ephesians would receive full information. The holy solicitude which Paul felt about the interests of religion, or, to use his own language, “the care of all the churches,” (2 Corinthians 11:28,) was thus strikingly evinced. When death stood constantly before his eyes, neither the dread of death, nor anxiety about himself, prevented him from making provision for the most distant churches. Another man would have said, “My own affairs require all the attention I can give. It would be more reasonable that all should run to my assistance, than that they should expect from me the smallest relief.” But Paul acts a different part, and sends in every direction to strengthen the churches which he had founded. Tychicus is commended, that his statements may be more fully believed. A faithful minister in the Lord. It is not easy to say, whether this refers to the public ministry of the church, or to the private attentions which Paul had received from Tychicus. This uncertainty arises from these two expressions being connected, a beloved brother and faithful minister in the Lord. The former refers to Paul, to whom the second may be supposed also to apply. I am more inclined, however, to understand it as denoting the public ministry; for I do not think it probable that Paul would have sent any man who did not hold such a rank in the church, as would secure the respectful attention of the Ephesians.

23. Peace be to the brethren. I consider the word peace, as in the salutations of the Epistles, to mean prosperity. Yet if the reader shall prefer to view it as signifying harmony, because, immediately afterwards, Paul mentions love, I do not object to that interpretation, or rather, it agrees better with the context. He wishes the Ephesians to be peaceable and quiet among themselves; and this, he presently adds, may be obtained by brotherly love and by agreement in faith From this prayer we learn that faith and love, as well as peace itself, are gifts of God bestowed upon us through Christ, — that they come equally from God the Father and the Lord Jesus Christ.

24. Grace be with all. The meaning is, “May God continue to bestow his favor on all who love Jesus Christ with a pure conscience!” The Greek word, which I follow Erasmus in translating sincerity, (ἐν ἀφθαρσίᾳ,) signifies literally uncorruptedness, which deserves attention on account of the beauty of the metaphor. Paul intended to state indirectly, that, when the heart of man is free from all hypocrisy, it will be free from all corruption. This prayer conveys to us the instruction, that the only way of enjoying the light of the Divine countenance is to love sincerely God’s own Son, in whom his love toward us has been declared and confirmed. But let there be no hypocrisy; for most men, while they are not unwilling to make some professions of religion, entertain exceedingly low notions of Christ, and worship him with pretended homage. I wish there were not so many instances in the present day to prove that Paul’s admonition, to love our Lord Jesus Christ in sincerity is as necessary as ever. END OF THE COMMENTARIES ON THE EPISTLE TO THE EPHESIANS. A TRANSLATION OF CALVIN’S VERSION OF THE EPISTLE OF PAUL TO THE GALATIANS. CHAPTER 1 1 Paul, an apostle, not from men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead, 2 And all the brethren who are with met to the churches of Galatia; 3 Grace (be) to you, and peace from God the Father, and (from) our Lord Jesus Christ, 4 Who gave himself for our sins, that he might deliver us from the present wicked age, according to the will of God and our Father, 5 To whom (be) glory for ever and ever. Amen. 6 I wonder that ye are so soon removed from Christ who called you in grace, (“Par grace, ou, en la grace de Christ.” “By grace, or, in the grace of Christ.”) to another gospel; 7 Which is not another thing, than that there are some who trouble you, and wish to subvert the gospel of Christ. 8 But although we, or an angel from heaven preach the gospel to you otherwise than what we have preached to you, let him be accursed. 9 As we said before, now also I say again, if any one shall preach the gospel to you otherwise than what ye have received, let him be accursed. 10 For do I now persuade according to men, or according to God? (“Ou, presche-je des hommoes ou de Dieu? ou, humainement, ou, Divinement?” “Or, do I preach from men or from God? or, humanly, or Divinely?”) or do I seek to please men? for if I still pleased men, I should not be a servant of Christ. 11 But I make known to you, brethren, concerning the gospel which was preached by me, that it is not according to man; 12 For I neither received nor learned it from man, but by the revelation of Jesus Christ. 13 For ye have heard of my conversation, which formerly was in Judaism; (“Quelle a este autrefois ma conversation en la Loi Judaique.” “What was formerly my conversation in the Jewish Law.”) that, beyond measure, I persecuted the church of God, and wasted it, 14 And profited in Judaism (“En la Loy Judaique.” “In the Jewish Law.”) above many my equals (“Plusieurs de mes pareils, ou, de men age.” “Many of my equals, or, of my age.”) in my nation, being exceedingly zealous for the traditions of the fathers. (“Ou, de mes ancestres.” “Or of my ancesters.”) 15 But after that it pleased God, (who had separated me from my mother’s womb, and (who) called me by his grace,) 16 To reveal his son to me, that I might preach him among the Gentiles, immediately I conferred not (“Je ne prins point conseil.” “I did not take counsel.”) with flesh and blood, 17 Neither did I return to Jerusalem, to those who were apostles before me; but I went away into Arabia, and again returned to Damascus. 18 Next after three years, I returned to Jerusalem, that I might see Peter; and I abode with him fifteen days. 19 But I saw none other of the apostles, except James the Lord’s brother. 20 Now the things which I write to you, behold, before God, I do not speak falsely. 21 Afterwards I came into the countries of Syria and Cilicia; 22 And was unknown by face to the churches of Judea, which were in Christ. 23 But there was only this report among them: (“Mais ils aveyont seulement ou y dire.” “But they had only heard it said.”) He who at one time persecuted us, now preacheth the faith which he formerly was destroying, 24 And they glorified God in me. CHAPTER 2 1 Next, after fourteen years, I went up again to Jerusalem along with Barnabas, having taken Titus also. 2 And I went up according to revelation, (“Et y montai par revelation.” “And I went up to it by revelation.”) and communicated to them the gospel which I preach among the Gentiles; but privately to them who were of reputation, lest by any means I should run, or had run, in vain. 3 But not even Titus, who was with me, being a Greek, was compelled to be circumcised; 4 On account of false brethren, who had secretly entered in order to spy out our liberty, which we have in Christ Jesus, that they might; bring us into bondage; 5 To whom we gave place by subjection, not even for an hour, that the truth of the gospel might remain with you. 6 But of those who appeared to be something, whatsoever they formerly were, it is of no consequence to me; (God accepteth no man’s person, Deuteronomy 10:17; 2 Chronicles 19:7; Job 34:19; Wisdom 6:8; Ecclesiasticus 35:16; Acts 10:34; Romans 2:11; Ephesians 6:9; Colossians 3:25; 1 Peter 1:17;) for they who appeared to be in estimation communicated nothing to me; 7 But, on the contrary, when they saw that the gospel of the uncircumcision was communicated to me, as that of the circumcision (was) to Peter; 8 (For he who was effectual in Peter in order to the apostleship of circumcision, was also effectual in me towards the Gentiles;) 9 And James, and Cephas, and John, (who seethed to be pillars,) having known the grace given to me, gave to me and to Barnabas the right hand of fellowship, that we might discharge the apostleship among the Gentiles, and they among the circumcision. 10 Only that we should be mindful of the poor, which I also was careful to do. 11 And when Peter was come to Antioch, I openly withstood him, because he was worthy of blame. 12 For before that certain persons came from James, he partook of food along with the Gentiles; but when they were come, he withdrew and separated himself from them, dreading those who were of the circumcision. 13 And the other Jews also dissembled along with him, so that Barnabas also was led aside into their dissimulation. 14 But when I saw that they did not walk uprightly, according to the truth of the gospel, I said to Peter before them all ‘If thou, being a Jew, livest like Gentiles, and not like Jews, why compellest thou the Gentiles to live like Jews? 15 We, (who are) Jews by nature, and not sinners of the Gentiles, 16 Knowing that man is not justified by works of the law, but through the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the that; for by works of the law no flesh shall be justified. 17 But if, seeking to be justified in Christ, We ourselves also are found sinners, is Christ therefore the minister of sin? By no means. 18 For if I build again those things which I destroyed, I make myself a transgressor. 19 For by the law I am dead to the law. That I might live to God, 20 I am crucified with Christ. (“Car par la Loy je suis mort a la Loy, et suis crucifie avec Christ, afin que je vive a Dieu.” “For by the Law I am dead to the Law, and am crucified with Christ, that I may live to God.”) Now it is no longer I that live, but Christ liveth in me; and that I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. 21 I do not set aside the grace of God; for, if righteousness is by the law, then Christ is dead in vain. CHAPTER 3 1 O foolish Galatians, who hath enchanted you not to obey the truth, before whose eyes hath been clearly exhibited Jesus, Christ crucified among you? 2 This only I wish to learn from you; Received ye the Spirit by the works of the law, or by the preaching of faith? 3 Are ye so foolish, that, having begun by the Spirit, ye are now completed by the flesh? 4 Have ye suffered so many things in vain? if it be indeed in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, (doth he it) by the works of the law, or by the preaching of faith? 6 Even as Abraham believed God, and it was imputed to him for righteousness. (Genesis 15:6 Romans 4:3 James 2:23.) 7 Know ye therefore that they who are of faith are the children of Abraham. 8 And the scripture, because it foresaw (“Prevoyant.” “Foreseeing.”) that God would justify the Gentiles by faith, formerly preached the gospel to Abraham: In thee shall all nations be blessed. 9 And so they who are of faith are blessed with believing Abraham. 10 For all that are of the works of the law are under a curse; for it is written, (Deuteronomy 22:6,) Cursed is every one that continueth not in all things which are written in the book of the law to do them. 11 Now that by the law no man is instilled before God is evident, for the just by faith shall live. (Habakkuk 2:4; Romans 1:17; Hebrews 10:38.) 12 And the law is not of faith; but the man who shall do these things shall live in them. (Leviticus 18:5.) 13 Christ hath redeemed us from the curse of the law, having been made a curse for us; (for it is written, (Deuteronomy 21:23,) Cursed is every one that hangeth on a tree;) 14 That the blessing of Abraham may come upon the Gentiles by Christ Jesus; that we may receive the promise of the Spirit by faith. 15 Brethren, (I speak after the manner of men,) though it be but a man’s covenant, yet if it be confirmed, no man setteth aside or addeth any thing. 16 Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many, but as of one, And to thy seed, which is Christ. 17 And this I say: the covenant (which was) formerly confirmed by God concerning Christ, the law, which began four hundred and thirty years after, doth not annul, so as to abolish the promise. 18 For, if the inheritance (is) by the law, (it is) no longer by promise; but God gave it to Abraham by promise. 19 To what then serveth the law? (“A quoy donc sert la Loy?”) It was added because of transgressions, till the seed should come, to whom the promise was made; (and it was) ordained by angels in the hand of a mediator. 20 Now the mediator is not of one; but God is one. 21 (Is) the law then against the promises of God? (“Ou, a elle este adjoustee centre les promesses de Dieu?” “Or, was it added against the promises of God?”) By no means; for, if the law had been given that it might be able to give life, (“Pour pouvoir vivifier.” “In order to be able to give life.”) certainly righteousness would have been by the law. 22 But the scripture hath shut up all things under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23 Now before faith came, we were guarded under the law, shut up to the faith which was to be revealed. 24 Wherefore the law was our schoolmaster unto Christ, that we might be justified by faith. 25 But faith being come, (“La foy estant venue.”) we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. 29 And if ye are Christ’s, then are ye Abraham’s seed, and heirs according to the promise. CHAPTER 4 1 Now I say: As long as the heir is a child, he differeth nothing from a slave, (“Il n’est different en rien du serf.” “He is not different in any respect from the slave.”) though he is lord of all; 2 But is under tutors and guardians, till the time appointed by the father. 3 So also we, when we were children, were in bondage under the elements of the world. 4 But when the fullness of the time was come, God sent forth his Son, made of a woman, subjected under the law; 5 That he might redeem those who were under the law, that we might receive adoption. (“A celle fin que receussions l’adoption des enfans.” “To this end, that we might receive the adoption of sons.”) 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. 7 Wherefore thou art no longer a slave (“Maintenant tu n’es plus serf.”) but a son; and if a son, likewise an heir of God by Christ. 8 But at the time when ye knew not God, ye served those who by nature are not gods. 9 But now, after that ye have known God, or rather have been known by God, why do ye turn again to the weak and beggarly elements, which you again desire to serve, anew? (“Ausquels vous voulez derechef servir comme auparavant.” “Which you desire again to serve as formerly.”) 10 Ye observe days, and months, and times, and years. 11 I am afraid of you, lest perhaps I have labored among you in vain. 12 Be ye as I; for I also am as you. Brethren, I beseech you; ye have done me no injury. 13 Now ye knew that, through infirmity of the flesh, I formerly preached the gospel to you; 14 And the trial of me, which was in my flesh, ye despised not, nor rejected; (“Et n’avez point mesprise ne rejette l’espreuve de moy, telle qu’elle estoit en ma chair.” “And ye despised not, nor rejected, the trial of me, such as it was in my flesh.”) but ye received me as an angel of God, as Christ Jesus. 15 Where is then your blessedness? for I bear you witness, that, if it had been possible, ye would even have plucked out your own eyes, and would have given them to me. 16 Am I therefore become your enemy by speaking the truth? 17 They are jealous of you, not well; (“Non point pour bien.” “Not for good.”) yea, they wish to exclude you, that ye may be jealous of them. 18 But it is good to be the object of jealousy always in a good thing, and not only when I am present with you. 19 My little children, for whom I again travail in birth; till Christ be formed in you, 20 I would wish now to be present with you, and to change my voice; for I am distressed about you. 21 Tell me, ye who wish to be under the law, do ye not hear the law? 22 For it is written, that Abraham had two sons; one by the bond-maid, the other by the free-woman. 23 But he who (was) of the bond-maid was born according to the flesh; but he who, (was) of the free-woman, by promise. 24 Which things are allegorical (“Lesquelles choses sent dites par allegorie.” “Which things are spoken by allegory.”) for there are two covenants; one indeed from mount Sinai, which gendereth to bondage, that is Agar. 25 For Agar is mount Sinai in Arabia, and, on the other hand, corresponds to that which is now Jerusalem; for she is in bondage with her children. 26 But Jerusalem, which is above, is free, which is the mother of us all. 27 For it is written: Rejoice, O barren, who bearest not; break forth and cry, thou that travailest not; for more are the children of the forsaken than of her who hath a husband. (Isaiah 54:1.) 28 Now we, brethren, like Isaac, are children of the promise. (Romans 9:7.) 29 But as, at that time, he who was born according to the flesh, persecuted him who was born according to the Spirit; so also is it now. 30 But what saith the scripture? Cast out the bond-maid, and her son; for the son of the bond-maid shall not obtain the inheritance with the so, of the free-woman. 31 Wherefore, brethren, we are not children of the bond-woman, but of the free. CHAPTER 5 1 Stand fast, therefore, in the liberty with which Christ hath made us free; and be not again entangled by the yoke of bondage. 2 Behold, I Paul protest to you, that, if ye be circumcised, Christ will profit you nothing. 3 For I testify again to every man who is circumcised that he is a debtor to do the whole law. 4 Whosoever of you are justified by the law, ye have separated yourselves from Christ; ye are fallen from grace. 5 For we, through the Spirit, by faith, wait for the hope of righteousness. 6 For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but faith working by love. 7 Ye were running well. Who hindered you, that ye should not obey the truth? 8 This persuasion is not from him who called you. 9 A little leaven leaveneth the whole lump. 10 I am persuaded concerning you in the Lord, that ye will think nothing else; (“Que vous n’aurez autre sentiment.” “That ye will have no other opinion.”) but he that troubleth you shall bear the condemnation, whoever he be. 11 And I, (“Et quant a moy.” “And as to myself.”) brethren, if I still preach circumcision, why do I still suffer persecution? The offense of the cross is abolished. 12 Would that they were even cut off who trouble you! 13 For ye, brethren, have been called to liberty; only make not the liberty an occasion to the flesh, (“Seulement (gardez) que la liberte ne soit occasion a la chair.” “Only beware lest the liberty be an occasion to the flesh.”) but by love serve one another. 14 For the whole law is fulfilled in one word, namely, this: Thou shalt love thy neighbor as thyself. 15 But if ye bite and devour one another, see that ye be not consumed by one another. 16 Now I say: Walk in the Spirit, and ye shall not fulfill the lust of the flesh. 17 For the flesh lusteth against the Spirit; and the Spirit against the flesh; and these are contrary to one another, so that ye cannot do those things which ye would wish. 18 But if ye are led by the Spirit, ye are not under the law. 19 Now the works of the flesh are manifest, which are adultery, fornication, uncleanness, lasciviousness, 20 Idolatry, witchcraft, enmities, strife, emulations, wrath, quarrellings, seditions, heresies, 21 Envyings, murders, drunkenness, revellings, and such like; of which I foretell to you, as I also have foretold, that they who do such things shall not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, long-suffering, (“Patience, ou esprit patient.” “Patience, or a patient mind.”) gentleness, kindness, fidelity, 23 Meekness, temperance; against such there is no law. 24 And they who are Christ’s have crucified the flesh with the affections and lusts. 25 If we live by the Spirit, let us also walk by the Spirit. 26 Let us not be desirous of vain-glory, provoking one another, envying one another. CHAPTER 6 1 Brethren, although a man be overtaken in any fault, ye, who are spiritual, restore such a man in the spirit of meekness; considering thyself, lest thou also be tempted. 2 Bear ye one another’s burdens, and thus fulfill the law of Christ. 3 For if any one thinketh himself to be something, though he is nothing, he deceiveth himself. 4 But let every one prove his own work; and then shall he have glory in himself alone, and not in another. (“Et alors il aura dequoy se glorifier.” “And then will ye have ground of boasting.”) 5 For every one shall bear his own burden. 6 Let him who is taught in the word communicate to the teacher in all good things. 7 Do not mistake: God is not mocked; for what a man shall have sowed, that will he also reap. 8 For he who soweth to his flesh, shall of the flesh reap corruption; but he who soweth to the Spirit, shall of the Spirit reap everlasting life. 9 And let us not weary in doing good; for if we do not faint, we shall reap in due time. (“Nous moissonnerons en la saison.” “We shall reap in the season.”) 10 Therefore, while we have opportunity, let us do good to all, but especially to them who are of the household of faith. 11 Ye see what a letter (“Vous voyez (ou, voyez) quelles grandes lettres.” “Ye see, (or, See ye) how long a letter.”) I have written with my own hand. 12 As many as wish to please outwardly in the flesh, (“Tous ceux qui veuleut selon la face plaire en la chair, ou, Tous ceux qui cherchent belle apparence en la chair.” “All those who wish according to the face to please in the flesh, or, All those who seek a fine show in the flesh.”) they constrain you to be circumcised; only that they may not suffer persecution for the cross of Christ. 13 For neither they who hold by circumcision do themselves keep the law; but they wish you to be circumcised, that they may glory in your flesh. 14 But far be it from me to glory, unless in the cross of our Lord Jesus Christ, by which the world is crucified to me, and I to the world. 15 For in Christ Jesus neither circumcision availeth anything nor uncircumcision; but a new creature. 16 And as many as walk by this rule, peace (be) on them, and mercy, and on the Israel of God. 17 Henceforth let no man give me annoyance; for I bear in my body the marks of the Lord Jesus. 18 The grace of our Lord Jesus Christ (be) with your spirit. Amen. TO THE GALATIANS IT WAS WRITTEN FROM ROME. A TRANSLATION OF CALVIN’S VERSION OF THE EPISTLE OF PAUL TO THE EPHESIANS. CHAPTER 1 1 Paul, an apostle of Jesus Christ by the will of God, to all the saints who are at Ephesus, and to the believers in Christ Jesus; 2 Grace (be) to you, and peace, from God our Father, and from the Lord Jesus Christ. 3 Blessed (“Benit soit Dieu, ou, Loue soit Dieu.” “Blessed be God, or, Praised be God.”) (be) the God and Father of our Lord Jesus Christ, who hath blessed us with every spiritual blessing in heavenly (“Es (choses) celestes, ou, Es lieux celestes.” “In heavenly things, or, In heavenly places.”‘‘) (places) in Christ; 4 As he hath chosen us in him before the creation of the world, that we might be holy and blameless in his sight through love: 5 Who hath predestinated us in adoption in himself through Jesus Christ, according to the good pleasure of his will, 6 To the praise of the glory of his grace, by which he hath made us accepted in the Beloved. 7 In whom we have redemption through his blood, the forgiveness of sins, 8 According to the riches of his grace; in which he hath abounded toward us in all wisdom and prudence; 9 Having made known to us the secret of his will, according to his good pleasure, which he had purposed in himself; 10 In order to the dispensation of the fullness of the times; (“Afin de le dispenser en la plenitude des temps.” “In order to dis-pense it in the fullness of the times.”) that he might gather together all things in Christ, both those things which are in heaven, and those things which are on the earth, in him; 11 Through whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh all things according to the purpose of his will; 12 That we, who first hoped in Christ, might be to the praise of his glory. 13 In whom ye also (trusted,) having heard the word of truth, the gospel of your salvation; in whom also, after having believed, ye were sealed with the Holy Spirit of promise, 14 Who is the earnest of our inheritance, till the redemption of the possession obtained, to the praise of his glory. 15 Wherefore I also, having heard of the faith which ye have in the Lord Jesus, and of the love (which ye have) toward 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 to you the spirit of wisdom and revelation, by the knowledge of him, (“Pour avoir cognoissance (ou, par la cognoissance) de luy.” “In order to have knowledge of him, or, By the knowledge of him.”) 18 The eyes of your mind enlightened, that ye may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints, 19 And what is the surpassing greatness of his power toward us who believe, according to the efficacy of the power of his strength; 20 Which he wrought in Christ, when he raised him from the dead, and caused him to sit at his own right hand in the heavenly (places); 21 Above all principality, and power, and might, and dominion, and every name that is named, not only in this age, but also in (the age) which is to come; 22 And hath put all things under his feet, and hath appointed him head over all things to the church (“Et l’a constitue sur toutes choses, pour estre chef a l’Eglise.”- And hath appointed him over all things, to be head to the Church.”) 23 Which is his body, and the fulness of him that filleth all in all. CHAPTER 2 1 And when ye were dead in your trespasses and sins; 2 In which for some time ye walked, according to the course ( “Secundum saeculum.” “Selon le cours.”) of this world, according to the prince of the power of air, that is, of the spirit that now worketh (“Qui est l’esprit qui besogne maintenant.” “Who is the spirit that now worketh.”) in the children of disobedience; 3 Among whom we all also, for some time, had our conversation in the lusts of our flesh, executing what was agreeable to the flesh and to the mind; (“Les desirs de la chair et de (nos) pensees.” “The desires of the flesh and of (our) thoughts.”) and were by nature children of wrath, even as others. 4 But God, who is rich in mercy, on account of his great love, with which he loved us, 5 Even when we were dead in sins, quickened (us) together with Christ; (by grace ye are saved;) 6 And hath raised us up together, and hath made us sit together in heavenly (places) in Christ Jesus; 7 That he might shew, in the ages to come, the surpassing riches of his grace, in (his) kindness ( “Par sa benignite.” “By his kindness.”) toward us in Christ Jesus. 8 For by grace are ye saved through faith; and that not of yourselves; (it is) the gift of God. 9 Not of works, that no one may boast. 10 For we are his workmanship, having been created in Christ Jesus to good works, which God hath prepared, that we may walk in them. 11 Wherefore remember that you, at one time Gentiles in the flesh, who were called Uncircumcision by that which is called Circumcision, made by the hand in the flesh, 12 At that time were without Christ, having been alienated from the commonwealth of Israel (“N’ayans rien de commun avec la republique d’Israel.” “Having nothing in common with the commonwealth of Israel.”) strangers from the tables of promise, (“Estrangers des tables (ou, alliances) de la promesse.” “Strangers to the tables (or covenants) of promise.”) not having hope, (” N’ayant point d’esperance.” “Having no hope.”) and without God in the world; 13 But now in Christ Jesus (“Par Jesus Christ.” “Through Jesus Christ.”) you, who formerly were far off, have been made nigh through the blood of Christ. 14 For he is our peace, who hath made both one, (“Qui de tous les deux a fait un.” “Who of both hath made one”) and breaking down the middle wall of partition, the enmities in our flesh; 15 Abolishing in his flesh the law of commandments (which is) contained in ordinances, that he might unite in himself the two into one new man, making peace; 16 That he might reconcile both to God in one body through the cross, slaying (“Ayant destruit.” “Having destroyed.”) the enmities by it; 17 And coming, preached peace to you who were far off, and peace to those who were nigh; 18 For through him we both have access in one Spirit to the Father. 19 Therefore ye are no longer strangers and foreigners, but fellow-citizens of the saints, and of the household of God, 20 Having been built on the foundation of the apostles and prophets, of which Jesus Christ himself is the chief corner-stone; 21 In whom the whole building joined together groweth into a holy temple in the Lord; 22 In whom ye also are built together (Or, “In whom also be ye builded together.”) for a habitation of God in the Spirit. CHAPTER 3 1 For this cause I Paul, the prisoner of Jesus Christ, discharge the office of ambassador for you Gentiles; 2 If ye have heard of dispensation of the grace of God, (which was) given me towards you; 3 That through revelation he made known to me the secret, as I wrote a little before; 4 By attending to which ye may understand my knowledge in the mystery of Christ, 5 Which in other ages was not made known to the sons of men, as it hath now been revealed to his holy apostles and prophets through the Spirit, 6 That the Gentiles are fellow-heirs, and of the same body, and partakers of his promise in Christ through the gospel. 7 Of which I was made a minister, according to the gift of the grace of God, which was given to me according to the efficacy of his power. 8 To me, the least of all saints, was this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; 9 And that I should make manifest to all, what is the fellowship of the mystery, which hath been hid from ages in God, who created all things through Jesus Christ; 10 That the manifold wisdom of God might now be manifested to principalities and powers in heavenly places through the church, 11 According to the eternal purpose which he purposed in Christ Jesus our Lord, 12 Through whom we have boldness, and access with confidence, through the faith of him. 13 Wherefore I desire that ye faint not at my afflictions for you, which is your glory. 14 For this cause I bend my knees to the Father of our Lord Jesus Christ, 15 Of whom the whole family in heaven and on earth is named, 16 That he would give to you, according to the riches of his glory, to be strengthened with might through his Spirit in the inner man, 17 That Christ may dwell in your hearts through faith, that ye may be rooted and grounded in love, (“Ou, Afin qu’estans enracinez et fondez en charite, vous puissiez comprendre.” “Or, That, being rooted and founded in love, ye may be able to comprehend.”) 18 That ye may be able to comprehend with all saints, what is the breadth, and length, and depth, and height; 19 To know, I say, the love of Christ, which surpasseth knowledge, that ye may be filled with all the fullness of God. 20 Now to him who is able to do abundantly above all that we ask or think, according to the power working in you, 21 Be glory in the church through Jesus Christ, in all ages, for ever and ever. Amen. CHAPTER 4 1 I therefore, a prisoner in the Lord, beseech you, that ye may walk worthy of the calling to which ye have been called, 2 With all humility and meekness, with patience forbearing one another in love, 3 Endeavoring to keep the unity of the Spirit in the bond of peace. 4 One body and one spirit; (“Soyez un corps et un esprit; ou, Il n’y a qu’un corps et un esprit.” “Be ye one body and one spirit; or, There is but one body and one spirit.”) as ye have been called in one hope of your calling. 5 One Lord (“Il n’y a qu’un Seigneur.” “There is but one Lord.”) one faith, one baptism. 6 One God and Father of all, who is above all things, and through all things, (or, above all men and through all men,) and in you all. 7 But to each of us hath grace been given, according to the measure of the gift of Christ. 8 Wherefore he saith: After having ascended on high, he led captivity captive (“Estant monte en haut, il a mene captive grande multitude de cap-this.” “Having ascended on high, he led captive a vast multitude of captives.”) and gave gifts to men. (Psalm 68:18.) 9 Now that (word) he ascended, what is it but that he also descended first into the lower parts of the earth? 10 He who descended is the same also who ascended above all heavens, that he might fill all things. (“Ou, Accomplist, ou, replist le tout, ascavoir, toute l’Eglise de ses dons et graces.” “Or, That he might complete, or fill the whole, that is, the whole church, with his gifts and graces.”) 11 And he gave some apostles, and some prophets, and some evangelists, and others pastors and teachers, 12 For the renewing of the saints, for the work of the ministry, for the edification of the body of Christ; 13 Till we all come into the unity of the faith, and of the knowledge of the Son of God, into a perfect man, into the measure of the age of fulness (“De l’aage entiere, ou, la parfaicte stature.” “Of the full age, or, the perfect stature.”) of Christ; 14 That we may no longer be children, who are tossed and driven about by every wind of doctrine, by the cunning of men, by craftiness for lying in wait to deceive; 15 But, following truth with love, may grow up in all things into hi