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           Title: A Commentary on the Epistle to the Ephesians
      Creator(s): Hodge, Charles (1797-1878)
     Print Basis: New York: Robert Carter and Bros. [1860]
   CCEL Subjects: All; Bible
      LC Call no: BS2695.H65
     LC Subjects:

                  The Bible

                  New Testament

                  Special parts of the New Testament

                  Pauline Epistles
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A

COMMENTARY

ON THE

EPISTLE TO THE EPHESIANS.

    BY

CHARLES HODGE, D. D.,

    PROFESSOR IN THE THEOLOGICAL SEMINARY, PRINCETON, N. J.

  NEW YORK:
  ROBERT CARTER AND BROTHERS,

    BROADWAY.
    1860.

   Entered according to Act of Congress, in the year 1856,
   By Robert Carter & Brothers,
   In the Clerk's Office of the District Court of the United States for
   the Southern District of New York.

   JOHN F. TROW,
   Printer, Stereotyper, and Electrotyper,
   377 & 379 Broadway,
   Cor. White Street, New York.
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COMMENTARY

ON THE

EPISTLE TO THE EPHESIANS.
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INTRODUCTION.

   S: I. The City of Ephesus.

   THE city of Ephesus, under the Romans, the capital of Proconsular Asia,
   was situated on a plain near the mouth of the river Cayster. It was
   originally a Greek colony, but became in no small degree orientalized
   by the influences which surrounded it. Being a free city, it enjoyed
   under the Romans to a great extent the right of self-government. Its
   constitution was essentially democratic. The municipal authority was
   vested in a Senate, and in the Assembly of the people. The grammateus,
   "Town Clerk," or, Recorder, was an officer in charge of the archives of
   the city, the promulgator of the laws, and was clothed with great
   authority. It was by his remonstrance the tumultuous assembly of which
   mention is made in Acts 19, 24-40, was induced to disperse.

   The city was principally celebrated for its temple of Diana. From the
   earliest period of its history, Ephesus was regarded as sacred to that
   goddess. The attributes belonging to the Grecian Diana, however, seem
   to have been combined with those which belonged to the Phoenician
   Astarte. Her image, as revered in Ephesus, was not a product of Grecian
   Art, but a many-breasted, mummy-like figure of oriental symbolism. Her
   famous Temple was, however, a Greek building of the Ionic order. It had
   become so celebrated, that its destruction three hundred and fifty-six
   years before the birth of Christ has conferred immortality on the
   author of the deed. All Greece and Western Asia contributed to its
   restoration, which was a work of centuries. Its vast dimensions, its
   costly materials, its extended colonnades, the numerous statues and
   paintings with which it was adorned, its long accumulated wealth, the
   sacred effigies of the goddess, made it one of the wonders of the
   world. It was this temple which gave unity to the city, and to the
   character of its inhabitants. Oxford in England is not more Oxford on
   account of its University, than Ephesus was Ephesus on account of the
   Temple of Diana. The highest title the city could have assumed, and
   that which was impressed on its coins, was Neokoros,
   Temple-sweeper,--servant of the great goddess. One of the most
   lucrative occupations of the people was the manufacture of miniature
   representations of the temple, wrought in silver, which being carried
   about by travellers, or reverenced at home, found an extensive sale,
   both foreign and domestic.

   With the worship of Diana the practice of sorcery was from the earliest
   times connected. The "Ephesian letters," mystical monograms, used as
   charms or amulets, are spoken of frequently by heathen writers. Ephesus
   was, therefore, the chief seat of necromancy, exorcism, and all forms
   of magic arts for all Asia. The site of this once famous city is now
   occupied by an inconsiderable village called Ajaloluk, supposed by some
   to be a corruption of hagios theolegos, (pronounced Seologos by the
   Greeks), the title of the apostle John, as the great teacher of the
   divinity of Christ. If this is so, it is a singular confirmation of the
   tradition which makes Ephesus the seat of St. John's labours. Others
   explain the name from the Turkish, in which language the word is said
   to mean, City of the Moon; and then the connection is with Ephesus as
   the worshipper of Diana.

   S: II. Paul's labours in Ephesus.

   In this city, the capital of Asia, renowned through the world for the
   temple of Diana, and for skill in sorcery and magic, the place of
   concourse for people from all the surrounding countries, Paul laboured
   for nearly three years.

   After remaining eighteen months in Corinth, at the conclusion of his
   second missionary tour, he sailed thence to Ephesus in company with
   Priscilla and Aquila. He left his companions there, but he himself
   entered into the synagogue, and reasoned with the Jews. When they
   desired him to tarry longer with them he consented not: but bade them
   farewell, saying, I must by all means keep this feast that cometh in
   Jerusalem; but I will return again unto you, if God will. And he sailed
   from Ephesus. After his departure, Apollos, "an eloquent man, and
   mighty in the Scriptures, came to Ephesus. This man was instructed in
   the way of the Lord; and being fervent in the Spirit, he spake and
   taught diligently the things of the Lord, knowing only the baptism of
   John. And he began to speak boldly in the synagogue; whom, when Aquila
   and Priscilla had heard, they took him unto them, and expounded unto
   him the way of God more perfectly." Acts 18, 18-26.

   Paul, agreeably to his promise, returned to Ephesus, probably in the
   fall of the year 54. Here he found certain disciples who had received
   only John's baptism, to whom Paul said: " John verily baptized with the
   baptism of repentance, saying unto the people, that they should believe
   on him which should come after him, that is, on Christ Jesus. When they
   heard this they were baptized in the name of the Lord Jesus. And when
   Paul had laid his hands upon them, the Holy Ghost came upon them, and
   they spake with tongues and prophesied." Acts 19, 3-6.

   It seems from the narrative that there was in the apostolic period a
   class of persons who had renounced Judaism, and professed their faith
   in the person and doctrines of Christ, (for Apollos, it is said, was
   instructed in the way of the Lord,) and yet passed for John's
   disciples, in distinction from the other followers of Christ. They were
   Christians, for they are called " disciples," and yet had not received
   Christian Baptism. That is, they had been baptized with water, but not
   with the Holy Ghost. They may have received the inward saving
   influences of the Spirit, but they had not been made partakers of those
   extraordinary gifts, the power of speaking with tongues and of
   prophesying, which those converted and baptized by the apostles had
   received. They were Christians through the instructions and testimony
   of John the Baptist, as distinguished from those made Christians by the
   preaching of the apostles. Their knowledge of the Gospel was,
   therefore, necessarily imperfect. This, at least, is one answer to the
   question concerning the disciples of John spoken of in Acts.

   After this the apostle continued for three months to attend the
   synagogue, "disputing and persuading the things concerning the kingdom
   of God." Meeting with opposition from the Jews, he withdrew " and
   separated the disciples, disputing daily in the school of one Tyrannus.
   And this continued by the space of two years, so that all they that
   dwelt in Asia heard the word of the Lord Jesus, both Jews and Greeks.
   And God wrought special miracles by the hands of Paul. So that from his
   body were brought unto the sick handkerchiefs, or aprons, and the
   diseases departed from them, and the evil spirits went out of them."
   Acts 19, 8-12.

   It appears from this, and from the subsequent account given by the
   sacred historian, that the effects of Paul's preaching in Ephesus,
   were: 1. The conversion of a great number of the Jews and Greeks. 2.
   The diffusion of the knowledge of the Gospel throughout proconsular
   Asia. 3. Such an influence on the popular mind, that certain exorcists
   attempted to work miracles in the name of that Jesus, whom Paul's
   preaching had proved to be so powerful; and that other magicians,
   convinced of the folly and wickedness of their arts, made public
   confession, and burnt their books of divination and mystic charms. 4.
   Such a marked diminution of the zeal and numbers of the worshippers of
   Diana, as to excite general alarm that her temple would be despised. 5.
   A large and flourishing church was there established. This is proved
   from the facts recorded in the twentieth chapter of the Acts of the
   Apostles. Having spent a few months in visiting the churches in
   Macedonia and Greece, Paul, when he arrived at Miletus on his way to
   Jerusalem, sent for the elders of Ephesus, and addressed them in terms
   which show that they had an important church committed to their care.
   In this address the apostle predicted that false teachers would soon
   rise up among them, not sparing the flock. From the epistle to this
   church, in the Book of Revelation, it appears that this prediction was
   soon fulfilled. The church is there commended for its faith and
   patience, and especially for its resistance to the inroads of heresy.

   S: III. The date of this Epistle and the place whence it was sent.

   As the apostle speaks of himself in this epistle as being in bonds, it
   is plain it was written either during his imprisonment at Rome or at
   Caesarea. Every thing conspires to favour the assumption that it was
   written at Rome, which until a recent period has been the universally
   received opinion. In the first place, it is clear that the Epistles to
   the Ephesians, to the Colossians, to Philemon, and to the Philippians,
   all belong to the same period. As to the first three, it is expressly
   stated that they were sent together by Tychicus and Onesimus. Comp.
   Eph. 6, 21. Col. 4, 7-9. Philem. v. 12. And that the fourth belongs to
   the same period is plain, 1. Because Timothy is mentioned as being with
   Paul when he wrote to the Philippians, and he was with him when he
   wrote to the Colossians and to Philemon. 2. Because he enjoyed great
   liberty of preaching at the time when the Epistle to the Philippians
   was written, Phil. 1, 13; and so he did when that to the Ephesians was
   written. Eph. 6, 20. 3. Because he expresses both to the Philippians
   and to Philemon the expectation of being soon set at liberty. Phil. 2,
   11. Philem. v. 22. If, therefore, one of these letters was written from
   Rome, they all were. But it is almost certain that the Epistle to the
   Philippians at least, was written during his imprisonment at Rome. In
   ch. 1, 12, 13, he says, "The things which happened unto me have fallen
   out rather unto the furtherance of the gospel; so that my bonds are
   manifest in all the palace and in all other places." Even admitting
   that the word praitorion here used, does not necessarily refer either
   to the well known pretorian camp at Rome, or to the imperial palace,
   yet, when taken in connection with what is said in ch. 4, 22, there is
   little doubt that the reference is to the place of abode of the
   pretorian guard in immediate attendance on the Emperor. The phrase hoi
   ek tes Kaisaros oikias, can only mean, those of Caesar's household; and
   as they sent their salutations to the Philippians, there is no
   reasonable doubt that the Epistle to the church in Philippi was written
   at Rome. If, therefore, it was during the same imprisonment that he
   wrote the four epistles above mentioned, then it follows that the
   Epistle to the Ephesians was written from Rome.

   In the second place, every thing contained in the Epistles to the
   Ephesians, Colossians, and to Philemon, which are admitted to belong to
   the same period, agrees with this assumption. 1. The persons mentioned
   in these epistles are known to have been with the apostle at Rome, but
   are not known to have been with him at Caesarea. 2. Paul, according to
   Acts 28, 30, 31, enjoyed liberty to preach the gospel at Rome, but it
   is not known that he had that liberty in Caesarea. 3. He had at Rome
   the prospect of being soon set at liberty, which he did not enjoy
   during his imprisonment under Felix and Festus. 4. The reasons assigned
   by the few modern critics who refer these epistles to the time of his
   confinement at Caesarea, have very little weight. It is said that
   Onesimus, a fugitive slave, would more probably seek refuge in Caesarea
   than in a place so distant as Rome; that it is to be inferred from Eph.
   6, 21, that Paul expected the Epistle to the Colossians to reach its
   destination before the letter to the Ephesians came into their hands.
   This would be the case if Tychicus travelled from Caesarea, not if Rome
   was his point of departure. Besides, it is said, that Paul cherished
   the purpose to visit Spain as soon as he obtained his liberty at Rome;
   whereas he wrote to Philemon that he hoped to see him soon at Colosse;
   whence it is inferred that he could not have been in Rome when he wrote
   that letter. The two former of these reasons have no force. If the
   third proves any thing with regard to the date of the Epistle to
   Philemon, it proves the same respecting that to the Philippians,
   because in that also he expresses the hope of being soon at Philippi.
   These expressions only prove that the apostle had been led to postpone
   the execution of the purpose which he had formed long before of
   visiting Spain. There seems, therefore, to be no reason to depart from
   the commonly received opinion that the Epistle to the Ephesians was
   written from Rome.

   S: IV. The persons to whom this Epistle was addressed.

   As to this point there are three opinions. 1. That it was addressed to
   the Ephesians. 2. That it was addressed to the Laodiceans. 3. That it
   was a circular letter designed for all the churches in that part of
   Asia Minor.

   In favour of the first of these opinions it is urged, 1. That the
   epistle is directed tois ousin en Epheso to those who are in Ephesus.
   If this is the true reading, it settles the question, at least so far
   as this, that whatever may have been its further destination, it was
   primarily designed for the church in Ephesus. That the reading above
   given is the true one, is proved because it is found in all extant
   MSS., in all the ancient versions, and in all the Fathers. This array
   of external evidence is decisive. No critic would venture to alter the
   text against these authorities. The only opposing evidence of a
   critical nature is, that it appears from the comment of Basil that the
   words en Epheso were not in the copy which he used, and that in the MS.
   B. they stand in the margin and not in the text, and in MS. 67, they
   are inserted as a correction. This is altogether insufficient to
   outweigh the concurrent testimony above mentioned. On all critical
   principles, therefore, the reading en Epheso must be pronounced
   genuine.

   2. That this epistle was addressed to the Ephesians is proved by the
   concurrent testimony of the ancient church. This Basil does not
   question; he only explains tois ousin in such a way as to show that
   they were not followed in his copy by the words en Epheso. These two
   considerations would seem to be decisive. How came the epistle to be
   addressed to the Ephesians, if not designed for them? How came the
   whole ancient church to regard it as addressed to the church in
   Ephesus, if such were not the fact? It is a fundamental principle in
   historical criticism to allow greater weight to historical testimony
   than to conjectures drawn from circumstantial evidence.

   The objections to this view are: 1. That there is evidence that in some
   of the ancient MSS. no longer extant, the words en Epheso were not in
   the text. 2. That although Paul was personally so well acquainted with
   the Ephesian Christians, 1he speaks as though he were a stranger to
   them and they to him. The passages, however, cited in proof of this
   point, admit of an interpretation perfectly consistent with the common
   hypothesis. When Paul speaks in ch. 1, 15, of having heard of their
   faith and love, he may refer to the intelligence which had reached him
   at Rome. And the expression in ch. 3, 2, eige akousate does not
   necessarily express doubt of their knowledge of him or of his being an
   apostle. 3. It is objected that the epistle contains no reference to
   the peculiar circumstances of the Ephesians. It is so general, that it
   might as well be addressed to one church as another. 4. It contains no
   salutations from Paul or from his companions to any one in Ephesus. 5.
   It contemplates exclusively heathen Christians, whereas the church in
   Ephesus was composed of both Jewish and Gentile converts. The facts on
   which these last three arguments are founded are undoubtedly true and
   very remarkable, and certainly distinguish this epistle from all others
   addressed by Paul to particular churches. They prove, however, nothing
   more than that the apostle's object in writing this epistle was
   peculiar. They cannot be allowed to outweigh the direct critical and
   historical testimony in support of the fact that it was addressed to
   the Ephesians.

   In favour of the hypothesis that this epistle was written to the church
   in Laodicea, it is urged: 1. That Marcion so entitled it. But Marcion
   was a notorious falsifier of Scripture. 2. That in Col. 4, 16, it is
   said, "When this epistle is read among you, cause that it be read also
   in the church of the Laodiceans, and that ye also read the epistle from
   Laodicea." It cannot, however, be inferred that "the epistle from
   Laodicea" was an epistle which Paul wrote to Laodicea; much less that
   the epistle intended was the one addressed to the Ephesians. Paul may
   have written to the Laodiceans a letter which is no longer extant. 3.
   It is urged that on this hypothesis all the peculiarities of the
   epistle can be readily explained. But those peculiarities can be
   explained without resorting to a hypothesis destitute of all historical
   foundation.

   The assumption that this epistle was not designed specially for any one
   church, but intended equally for all the churches in that part of Asia
   Minor, has met with more favour. This view, first suggested by
   Archbishop Usher, has been adopted, variously modified, by Bengel,
   Benson, Michaelis, Eichhorn, Koppe, Hug, Flatt, Guericke, Neander,
   Olshausen and many others. The great objection to it is the
   overwhelming authority in favour of the reading en Epheso in the
   salutation, and the unanimous testimony of the early church. Perhaps
   the most probable solution of the problem is, that the epistle was
   written to the Ephesians and addressed to them, but being intended
   specially for the Gentile Christians as a class, rather than for the
   Ephesians as a church, it was designedly thrown into such a form as to
   suit it to all such Christians in the neighbouring churches, to whom no
   doubt the apostle wished it to be communicated. This would account for
   the absence of any reference to the peculiar circumstances of the
   saints in Ephesus. This seems to have been substantially the opinion of
   Beza, who says: Suspicor non tam ad Ephesios ipsos proprie missam
   epistolam, quam ad Ephesum, ut ad caeteras Asiaticas ecclesias
   transmitteretur.

   S: V. The relation between this Epistle and that to the Colossians.

   This relation is, in the first place, one of remarkable similarity.
   This similarity is observable, 1. In the occurrence in both epistles of
   the same words and forms of expressions. 2. In passages which are
   identical in thought and language. 3. In passages in which the thought
   is the same and the expression is varied. 4. In others where the same
   topic is more fully handled in the one epistle than in the other. 5. In
   passages in which different topics follow each other in the same order.

   In the second place, although there are these striking points of
   resemblance between the two epistles, there are no less striking points
   of difference. 1. While the Epistle to the Colossians has every
   indication of having been written to a particular congregation and in
   reference to their peculiar circumstances, the absence of these
   features is the most marked characteristic of the Epistle to the
   Ephesians. 2. In the Epistle to the Ephesians the doctrinal element
   prevails over the practical; in the Epistle to the Colossians it is
   just the reverse. 3. The main object of the Epistle to the Colossians
   is to warn the church against "philosophy falsely so called." Of this
   there is no indication in the Epistle to the Ephesians; the great
   design of which is to unfold the glories of the plan of redemption as
   embracing both Jews and Gentiles, and designed to be the great medium
   for the manifestation of the grace and wisdom of God to all intelligent
   creatures. 4. There are, therefore, topics discussed in the one
   epistle, to which there is nothing to correspond in the other. 5. The
   order of sequence, or the concatenation of subjects, except in the case
   of some particular exhortations, is entirely different in the two
   epistles. 6. The Epistle to the Ephesians has much greater unity than
   that to the Colossians. This evidently arose from the different
   purposes with which they are written.

   In the third place, the two epistles are evidently independent the one
   of the other. Each is a complete whole. In each one topic flows
   naturally from another, the association of ideas in every case being
   clearly indicated. Neither is a patchwork, but both are a closely woven
   web.

   All these characteristics of similarity, dissimilarity, and mutual
   independence, are naturally accounted for on the assumption that the
   two epistles were written at the same time, the one for a particular
   congregation, the other for a particular class of readers.

   S: VI. The Genuineness of the Epistle.

   1. The epistle announces itself as written by Paul the Apostle. 2.
   There is nothing in its contents inconsistent with the assumption of
   his being its author. 3. All the incidental references which it
   contains to the office, character and circumstances of the writer,
   agree with what is known to be true concerning Paul. The writer was an
   apostle, an apostle of the Gentiles, a prisoner, one to whom Tychicus
   stood in the relation of a companion and fellow-labourer. 4. The style,
   the doctrines, the sentiments, the spirit, the character revealed, are
   those of Paul. 5. The whole ancient church received it as genuine. As
   to this point the judgment of the early ages is unanimous. Even
   Marcion, though he dissented from the common opinion as to its
   destination, admitted its Pauline origin. 6. Finally and mainly, the
   epistle reveals itself as the work of the Holy Ghost, as clearly as the
   stars declare their maker to be God. In no portion of the Sacred
   Scriptures are the self-evidencing light and power of divine truth more
   concentrated than they are here. Had it been first discovered in the
   nineteenth century, in a forsaken monastery, it would command the faith
   of the whole church.

   The genuineness of this epistle, therefore, has never been doubted,
   except by a few modern critics to whom nothing is sacred. These critics
   object: 1. That Paul was familiarly acquainted with the Ephesians,
   whereas the writer of this epistle had only heard of their conversion
   and of their faith and love. This objection is fully met by showing
   that the expressions referred to, may be understood of information
   received by Paul, during his long imprisonment, first at Caesarea, and
   afterwards at Rome; or, on the assumption that the epistle, though
   addressed to the Ephesians, was designed for a large class of readers,
   with many of whom Paul had no personal acquaintance. 2. They object
   that this epistle is merely a verbose imitation of the Epistle to the
   Colossians. Nothing can be more inconsistent with the fact. The
   relation between the two epistles, instead of being a ground of
   objection against either, is a strong proof of the genuineness of both.
   Of this any reader may satisfy himself by a careful comparison of the
   two. 3. It is objected that the epistle contains no reference to the
   peculiar circumstances of the Ephesians, so that the address and
   contents are irreconcilable. This absence of specific reference, as
   before remarked, is accounted for from the design of the epistle as
   addressed to Gentile believers, as Christians, not as Ephesians. REUSS
   remarks in reference to such objections, "If Paul wrote friendly
   letters, these critics say they are spurious, because they are not
   doctrinal; and if he wrote doctrinal epistles, they say they are
   spurious, because not friendly." 4. It is objected that the style is
   not that of Paul. The very reverse, in the judgment of the vast
   majority of competent readers, is the fact. There is the same fervour
   and force of expression, the same length and complication in his
   sentences, clause linked with clause, till he is forced to stop, and
   begin the sentence anew. Idem in epistola, says Erasmus, Pauli fervor,
   eadem profunditas, idem omnino spiritus ac pectus. DE WETTE, the
   originator of these and similar objections, admits that they do not
   justify the rejection of the epistle, which, he says, contains much
   that is worthy of the apostle, and which all antiquity acknowledged as
   genuine. Unfortunately, however, he afterwards retracted this
   admission. It is to the honour of the German critics, for whom in
   general, novelty is every thing, the last opinion always being the
   best, that with the exception of the destructive school of Tubingen,
   few, if any, of their number attach any weight to the arguments against
   the apostolic origin of this epistle. 5. The principal objection urged
   by Baur of Tubingen, in addition to those suggested by De Wette, is
   that the Epistle to the Ephesians contains allusions to Gnostic
   opinions, which did not prevail until after the apostolic age. But, in
   the first place, the great majority of scholars deny that this epistle
   contains any reference to Gnostic sentiments; and, in the second place,
   even if it did, the Epistle to the Colossians affords abundant evidence
   that principles afterwards developed into Gnosticism, had manifested
   themselves in the age of the apostles. If it be said that the allusions
   in the Epistle to the Colossians to those principles proved that it
   also is spurious; that would be only a dictum in the face of all
   evidence, and utterly subversive of all history. There is no portion of
   the New Testament the genuineness of which the church has from the
   beginning, with more cordial unanimity, acknowledged, than that of this
   epistle.

   S: VII. Contents of the Epistle.

   The apostle addresses himself principally to Gentile Christians. His
   object was, 1. To bring them to a just appreciation of the plan of
   redemption, as a scheme devised from eternity by God, for the
   manifestation of the glory of his grace. 2. To make them sensible of
   the greatness of the blessing which they enjoyed in being partakers of
   its benefits. 3. To lead them to enter into the spirit of the gospel as
   a system which ignored the distinction between Jews and Gentiles, and
   united all the members of the church in one living body destined to be
   brought into full conformity to the image of Christ. 4. To induce them
   to live as it became a religion which had delivered them from the
   degradation of their condition as heathen, and exalted them to the
   dignity of the sons of God.

   He begins, therefore, with the primal fountain of all spiritual
   blessings. He refers them to their predestination to sonship, and their
   consequent election to holiness, before the foundation of the world.
   From this flowed their actual redemption by the blood of Christ; and
   the revelation of the divine purpose to unite all the subjects of
   redemption in one body in Christ; in whom first the Jews, and then the
   Gentiles, had been made the heirs of eternal life. Ch. 1, 1-14.

   He next earnestly prays that God would enable them to appreciate the
   hope which they were thus entitled to cherish; the glory of the
   inheritance in reserve for them; and the exceeding greatness of that
   power which had already wrought in them a change analogous to that
   effected in the resurrection and exaltation of Christ. For as Christ
   was dead and deposited in the tomb, so they were spiritually dead; and
   as Christ was raised and exalted above all creatures, so they also were
   quickened and exalted to a heavenly state in Him. Ch. 1, 15. 2, 10.

   He therefore calls upon them to contrast their former condition as
   heathen, with their present state. Formerly they were without Christ,
   aliens from the commonwealth of Israel, without God, and without hope.
   But by the blood of Christ a two-fold reconciliation had been effected.
   The Jews and Gentiles are united as one body, and both are reconciled
   to God, and have equally free access to his presence. The Gentiles,
   therefore, are now fellow-citizens of the saints, members of the family
   of God, and living stones in that temple in which God dwells by his
   Spirit. Ch. 2, 11-22.

   This great mystery of the union of Jews and Gentiles, had been
   partially revealed under the Old Dispensation, but it was not then made
   known so clearly as it had since been revealed to the apostles and
   prophets of the New Dispensation; whose great vocation it was to preach
   the unsearchable riches of Christ, and to make all men understand the
   plan of redemption, hid for ages in God, but now revealed, that through
   the church might be made known to principalities and powers the
   manifold wisdom of God. Ch. 3, 1-13.

   The apostle, therefore, bows his knees before the common Father of the
   redeemed, and prays that Christ may dwell in their hearts by faith;
   that they being rooted and grounded in love, might be able to apprehend
   the infinite love of Christ, and be filled with the fulness of God, who
   is able to do for us far more than we are able either to ask or to
   think. Ch. 3, 14-21.

   The Gentiles, therefore, are bound to enter into the spirit of this
   great scheme--to remember that the church, composed of Jews and
   Gentiles, bond and free, wise and unwise, is one body, filled by one
   Spirit, subject to the same Lord, having one faith, one hope, one
   baptism, and one God and Father, who is in, through, and over all. They
   should also bear in mind that diversity in gifts and office was not
   inconsistent with this unity of the church, but essential to its
   edification. For the ascended Saviour had constituted some apostles,
   some prophets, some evangelists, some pastors and teachers, for the
   very purpose of building up the church, and through them as the
   channels of the truth and grace of Christ, the church was to be brought
   to the end of its high calling. Ch. 4, 1-16.

   They should not, therefore, live as did the other Gentiles, who, being
   in a state of darkness and alienation from God, gave themselves up to
   uncleanness and avarice. On the contrary, having been taught by Christ,
   they should put off the old man, and be renewed after the image of God.
   Avoiding all falsehood, all undue anger, all dishonesty, all improper
   language, all malice, all impurity and covetousness, they should walk
   as children of the light, reproving evil, striving to do good, and
   expressing their joy by singing hymns to Christ, and giving thanks to
   God. Ch. 4, 17. 5, 20.

   He impresses upon his readers reverence for the Lord Jesus Christ as
   the great principle of Christian obedience. He applies this principle
   especially to the domestic obligations of men. The marriage relation is
   illustrated by a reference to the union between Christ and the church.
   The former is an obscure adumbration of the latter. Marriage is shown
   to be not merely a civil contract, not simply a voluntary compact
   between the parties, but a vital union producing a sacred identity. The
   violation of the marriage relation is, therefore, presented as one of
   the greatest of crimes and one of the greatest of evils. Parents and
   children are bound together not only by natural ties, but also by
   spiritual bands; and, therefore, the obedience on the part of the
   child, and nurture on the part of the parent, should be religious.
   Masters and slaves, however different their condition before men, stand
   on the same level before God; a consideration which exalts the slave,
   and humbles and restrains the master. Finally, the apostle teaches his
   readers the nature of that great spiritual conflict on which they have
   entered; a conflict, not with men but with the powers of darkness. He
   tells them what armour they need, how it is to be used, and whence
   strength is to be obtained to bring them off victorious. Ch. 5, 21. 6,
   1-20.

   S: VIII. Commentaries.

   The most important modern commentaries on this epistle are the
   following: Koppe, in the sixth vol. of his Annotations on the epistles
   of the N. T. Flatt, in a distinct volume. J. A. Holzhausen, 1833, pp.
   195. L. J. Ruckert, 1833, pp. 306. This is a valuable work, though the
   author prides himself on his independence not only of theological
   system, but also of the Scriptures, and writes with a certain air of
   superiority over the apostle. F. H. Meier, 1834, pp. 231, less
   important. G. C. A. Harless, 1834, pp. 574. This is the most elaborate
   commentary on this epistle which has yet been published. It is orthodox
   and devout, but is wearisome from its diffuseness and lack of force. De
   Wette, in the second volume of his Exegetisches Handbuch--very
   condensed, but evinces little regard to the authority of the sacred
   writers. Olshausen, in the fourth volume of his Commentar ueber das N.
   T., devout, able, and mystical. H. A. W. Meyer, Achte Abtheilung of his
   Kritisch Exegetischer Commentar ueber das N. T. Meyer is, perhaps, the
   ablest commentator on the New Testament of modern times. His
   theological stand-point is that of high Arianism. He evinces deference
   to authority of Scripture, but does not hesitate to impute error or
   false reasoning to the apostles. John Eadie, D.D., Professor of Bib.
   Literature to the United Presbyterian Church, 1854, pp. 466. This is a
   work of great research, and contains a full exhibition of the views of
   all preceding commentators. It is an important and valuable addition to
   our exegetical literature.
     __________________________________________________________________

                           EPISTLE TO THE EPHESIANS.
     __________________________________________________________________

CHAPTER I.

   THE SALUTATION, VS. 1. 2.--THANKSGIVING FOR THE BLESSINGS OF
   REDEMPTION, VS. 3-14.--PRAYER THAT THE EPHESIANS MIGHT INCREASE IN THE
   KNOWLEDGE AND EXPERIENCE OF THOSE BLESSINGS, VS. 15-21.

  THE SALUTATION.

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

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

  COMMENTARY.

   V. 1. An apostle of Jesus Christ.--The word apostle is used in three
   senses in the New Testament. 1. In its primary sense of messenger, John
   13, 16 (the messenger), he that is sent is not greater than he that
   sent him. Phil. 2, 25, your messenger. 2 Cor. 8, 23, messengers of the
   churches. Apostolos ekklesion; toutestin, says Chrysostom, hupo
   ekklesion pemphthentes. Theophylact adds kai cheirotonethentes. 2. In
   the sense of missionaries, men sent by the church to preach the
   Gospel.--In this sense Paul and Barnabas are called apostles, Acts 14,
   4. 14; and probably Andronicus and Junias, Rom. 16, 7. 3. In the sense
   of plenipotentiaries of Christ; men whom he personally selected and
   sent forth invested with full authority to teach and rule in his name.
   In this sense it is always used when "the apostles," "the twelve," or
   "the apostles of the Lord," are spoken of as a well-known, definite
   class. They were appointed as witnesses of Christ's miracles,
   doctrines, resurrection; and therefore it was necessary that they
   should not only have seen him after his resurrection, but that their
   knowledge of the Gospel should be immediately from Christ, John 15, 26.
   Acts 1, 22. 2, 32. 3, 15. 13, 31. 26, 16. 1 Cor. 9, 1. Gal. 1, 12. They
   were not confined to any one field but had a general jurisdiction over
   the churches, as is manifest from their epistles.--To qualify them for
   this office of authoritatively teaching, organizing, and governing the
   church, they were rendered infallible by the inspiration of the Holy
   Ghost, and their divine mission was confirmed by miraculous
   powers.--Their authority therefore rested first on their commission,
   and secondly on their inspiration. Hence it is evident that none can
   have the authority of an apostle who has not apostolic gifts. In this
   respect Romanists are consistent, for they claim infallibility for
   those whom they regard as the official successors of the apostles. They
   are, however, inconsistent with their own theory, and at variance with
   the Scripture, in making this infallibility the prerogative of the
   prelates in their collective capacity, instead of claiming it for each
   individual bishop.

   Dia thelematos Theou, by the will of God. There are two ideas included
   in this phrase. 1. That the apostleship was a gift, or grace from God,
   Rom. 1, 5. Eph. 3, 7. 8. 2. That the commission or authority of the
   apostles was immediately from God. Paul in Gal. 1, 1, as well as in
   other passages, asserts that apostleship was neither derived from men
   nor conveyed through the instrumentality of men, but conferred directly
   by God through Christ.

   To the saints which are at Ephesus. The Israelites, under the old
   dispensation, were called saints, because separated from other nations
   and consecrated to God. In the New Testament the word is applied to
   believers, not merely as externally consecrated, but as reconciled to
   God and inwardly purified. The word hagiazein signifies to cleanse,
   either from guilt by a propitiatory sacrifice, as in Heb. 2, 11. 10,
   10. 14, or from inward pollution, and also to consecrate. Hence the
   hagioi, saints, are those who are cleansed by the blood of Christ, and
   by the renewing of the Holy Ghost, and thus separated from the world
   and consecrated to God. On the words, which are at Ephesus, see the
   Introduction.

   And to the faithful in Christ Jesus. The word pistos, faithful, may
   mean preserving faith, worthy of faith, or exercising faith. In the
   last sense, which is its meaning here, it is equivalent to believing.
   The faithful, therefore, are believers. In Christ, belongs equally to
   the two preceding clauses: tois hagiois--kaii pistois en Christo, To
   the saints and faithful who are in Christ Jesus.' Those whom he calls
   saints he also calls faithful; Ergo, says Calvin, nemo fidelis, nisi
   qui etiam sanctus: et nemo rursum sanctus, nisi qui fidelis. No one is
   a believer who is not holy; and no one is holy who is not a believer.

   V. 2. Contains the usual apostolic benediction. Paul prays that grace
   and peace may be granted to his readers. Grace is unmerited favour; and
   the grace or favour of God is the source of all good. Peace, according
   to the usage of the corresponding Hebrew word, means well-being in
   general. It comprehends all blessings flowing from the goodness of God.
   The apostle prays to Christ, and seeks from him blessings which God
   only can bestow. Christ therefore was to him the object of habitual
   worship. He lived in communion with Christ as a divine person, the
   ground of his confidence and the source of all good.

   God is our Father: 1. As He is the author of our being; 2. As we were
   formed in his likeness. He as a spirit is the Father of spirits. 3. As
   we are born again by his Spirit and adopted into his family. It is in
   reference to the last-mentioned relationship that the expression is.
   almost always used in the New Testament. Those who are the children of
   God are such by regeneration and adoption.

   Jesus Christ is our supreme and absolute Lord and proprietor. The word
   kurios is indeed used in Scripture in the sense of master, and as a
   mere honorary title as in English Master or Sir. But, on the other
   hand, it is the translation of Adonai, supreme Lord, an incommunicable
   name of God, and the substitute for Jehovah, a name the Jews would not
   pronounce. It is in this sense that Christ is, The Lord, The Lord of
   Lords, The Lord God; Lord in that sense in which God alone can be
   Lord--having a dominion of which divine perfection is the only adequate
   or possible foundation. This is the reason why no one can call him
   Lord, but by the Holy Ghost, 1 Cor. 12, 3. It is a confession which
   implies the apprehension of the glory of God as it shines in Him. It is
   an acknowledgment that he is God manifested in the flesh. Blessed are
   all they who make this acknowledgment with sincerity; for flesh and
   blood cannot reveal the truth therein confessed, but the Father who is
   in heaven.

   SECTION II.--Vs. 3-14.

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

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

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

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

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

   8. wherein he hath abounded towards us in all wisdom and prudence;

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

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

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

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

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

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

  ANALYSIS.

   The apostle blesses God for the spiritual gifts bestowed upon his
   people, v. 3. Of these the first in order and the source of all the
   others, is election, v. 4. This election is, 1st. Of individuals. 2d.
   In Christ; 3d. It is from eternity. 4th. It is to holiness, and to the
   dignity of sons of God. 5th. It is founded on the sovereign pleasure of
   God, vs. 4. 5. 6th. Its final object is the glory of God, or the
   manifestation of his grace, v. 6.

   The second blessing here mentioned is actual redemption through the
   blood of Christ; the free remission of sins according to the riches of
   his grace, vs. 7. 8.

   The third blessing is the revelation of the divine purpose in relation
   to the economy of redemption; which has for its object the reduction of
   all things to a harmonious whole under Jesus Christ, vs. 9. 10.

   Through this Redeemer, the Jewish Christians who had long looked for
   the Messiah are, agreeably to the divine purpose, made the heirs of
   God, vs. 11. 12. The Gentile converts are partakers of the same
   inheritance; because, having believed in Christ, they are assured of
   their redemption by the possession of the Holy Spirit, the pledge of
   the inheritance until its actual and complete enjoyment, vs. 13. 14.

  COMMENTARY.

   V. 3. Eulogetos ho Theos;, Blessed be God. The word eulogein, like its
   English equivalent, to bless, signifies to praise, as when we bless
   God; to pray for blessings, as when we bless others; and to bestow
   blessings, as when God blesses us. Blessed be God who hath blessed us,
   is then the expression of thanksgiving and praise to God on account of
   those peculiar benefits which we receive from him through Christ.

   God is here designated as the God and Father of our Lord Jesus Christ.
   That is, he is at once God and Father, sustaining both these relations
   to Christ. Our Saviour used a similar form of expression, when he said,
   I ascend unto my Father and your Father; and to my God and your God.'
   John 20, 17. The God in whom the Israelites trusted was the God of
   Abraham, Isaac, and Jacob; their covenant God. This designation served
   to remind the ancient people of God of his promise to their fathers,
   and of their peculiar consequent relationship to him. The God in whom
   we are called upon to trust, and to whom we are to look as the source
   of all good, is not the absolute Jehovah, nor the God who stood in a
   special relation to the Israelites; but the God of redemption; the God
   whom the Lord Jesus revealed, whose will he came to accomplish, and who
   was his Father. It is this relationship which is the ground of our
   confidence. It is because God has sent the Lord Jesus into the world,
   because He spared not his own Son, that he is our God and Father, or
   that we have access to him as such.

   It is this reconciled God, the God of the covenant of grace, ho
   euloge'sas hemas en pa'se eulogi'a pneumatike, who hath blessed us with
   all spiritual blessings. The past tense, hath blessed, is used because
   the apostle contemplates his readers as actually redeemed, and in
   present possession of the unspeakable blessings which Christ has
   procured. These blessings are spiritual not merely because they pertain
   to the soul, but because derived from the Holy Spirit, whose presence
   and influence are the great blessing purchased by Christ.

   "In heavenly places." The words en tois epourani'ois may be rendered
   either in or with heavenly things, or in heavenly places, i. e. in
   heaven. If the former method be adopted the sense is, Hath blessed us
   with all spiritual blessings, i. e. with heavenly things.' The words
   however occur five times in this epistle and always elsewhere in a
   local sense. See v. 20. 2, 6. 3, 10. 6, 12, which therefore should be
   preferred here. They are to be connected with the immediately preceding
   word, Blessings in heaven.' The meaning is that these blessings pertain
   to that heavenly state into which the believer is introduced. Here on
   earth he is, as the apostle says, in ch. 2, 6, in heavenly places.' He
   is a citizen of heaven, Phil. 3, 10. The word heaven, in Scripture, is
   not confined in its application to the place or state of future
   blessedness, but sometimes is nearly equivalent to kingdom of heaven.'
   The old writers, therefore, were accustomed to distinguish between the
   coelum gloriae, the heaven of glory; coelum naturae, the visible
   heavens, and coelum gratiae, the heaven of grace here on earth. These
   blessings connected with this heavenly state, are conferred upon
   believers in Christ. It is as they are in him, and in virtue of that
   union that they are partakers of these benefits.

   V. 4. All these blessings have their source in the electing love of
   God. pulegesas--katho`s exele'xato emas, he blessed us--because he
   chose us. Kathos, according as, or, inasmuch as, because, see John 17,
   2. Rom. 1, 28. 1 Cor. 1, 6. Election is the cause or source of all
   subsequent benefits.

   He hath chosen us. By us is not meant the apostle alone, because there
   is nothing in the context to indicate or justify this restriction. The
   blessings consequent on the election here spoken of, are in no sense
   peculiar to the apostle. Neither does the word refer to any external
   community or society as such. It is not us Ephesians, as Ephesians, nor
   us Corinthians, nor us Romans, as formerly the Jews were chosen by a
   national election. But it is us believers, scattered here and there. It
   is those who are the actual recipients of the blessings spoken of, viz.
   holiness, sonship, remission of sins, and eternal life.

   We are said to be chosen in Him; an expression which is variously
   explained. Some refer the pronoun to God, chosen us in himself;' which
   is contrary not only to the context but to the signification of the
   words en auto, which is the received text. Others say the meaning is,
   He hath chosen us because we are in him.' The foresight of our faith or
   union with Christ, being the ground of this election. This however
   cannot be admitted. 1. Because faith, or a living union with Christ, is
   the very blessing to which we are chosen. 2. Because it introduces into
   the passage more than the words express. 3. Because in this immediate
   connection, as well as elsewhere, the ground of this election is
   declared to be the good pleasure of God.--A third interpretation also
   supposes an ellipsis. The full expression would be: eis to einai hemas
   en auto, Chosen us to be in Him; in ipso, videlicet adoptandos, as Beza
   explains it. The objection to this is that it introduces more than the
   words contain, and that the end to which we are chosen is expressed in
   the following clause, einai emas agi'ous. It is best therefore to take
   the words as they stand, and to inquire in what sense our election is
   in Christ. The purpose of election is very comprehensive. It is the
   purpose of God to bring his people to holiness, sonship, and eternal
   glory. He never intended to do this irrespective of Christ. On the
   contrary it was his purpose, as revealed in Scripture, to bring his
   people to these exalted privileges through a Redeemer. It was in Christ
   as their head and representative they were chosen to holiness and
   eternal life, and therefore in virtue of what he was to do in their
   behalf. There is a federal union with Christ which is antecedent to all
   actual union, and is the source of it. God gave a people to his Son in
   the covenant of redemption. Those included in that covenant, and
   because they are included in it--in other words, because they are in
   Christ as their head and representative--receive in time the gift of
   the Holy Spirit and all other benefits of redemption. Their voluntary
   union with Christ by faith, is not the ground of their federal union,
   but, on the contrary, their federal union is the ground of their
   voluntary union. It is, therefore, in Christ, i. e. as united to him in
   the covenant of redemption, that the people of God are elected to
   eternal life and to all the blessings therewith connected. Much in the
   same sense the Israelites are said to have been chosen in Abraham.
   Their relation to Abraham and God's covenant with him, were the ground
   and reason of all the peculiar blessings they enjoyed. So our covenant
   union with Christ is the ground of all the benefits which we as the
   people of God possess or hope for. We were chosen in Christ, as the
   Jews were chosen in Abraham. The same truth is expressed in 3, 11,
   where it is said that the carrying out or application of the plan of
   redemption is "according to the eternal purpose which He purposed in
   Christ Jesus our Lord." God purposed to save men in Christ, He elected
   them in him to salvation.

   Again, this election is from eternity. He chose us pro` kataboles
   ko'smou, before the foundation of the world. Comp. 2 Thess. 2, 13.
   Matt. 25, 34. As our idea of time arises from the perception of motion
   or consciousness of succession, the natural expression for eternity is'
   before time,' before the existence of creatures who exist in time.
   Hence what has been from eternity is said in Scriptures to have been
   before the world was, John 17, 24. 1 Pet. 1, 20; or before the ages, 1
   Cor. 2, 7. 2 Tim. 1, 9. "The grace given us in Christ Jesus pro chronon
   aionion, before the world began."--There seem to be two things intended
   by this reference to the eternity of the divine purpose. The one is, to
   represent God as doing every thing in time according to a preconceived
   plan; or as working all things after the counsel of his own will. From
   eternity the whole scheme of redemption with all its details and in all
   its results lay matured in the divine mind. Hence every thing is
   certain. There is no possibility either of failure or of any change of
   purpose. The eternity of God's purpose is, therefore, a strong ground
   of confidence and comfort. The other is, to express the sovereignty of
   the divine purpose. The grace was given to us before we existed, before
   the world began, and of course before we had done any good or evil. It
   was, therefore, not for works of righteousness which we have done, but
   according to his mercy he saved us. If the one aspect of the truth that
   God chose us before the foundation of the world, is adapted to produce
   confidence; the other aspect is no less adapted to produce humility.

   This election is to holiness. We are chosen einai agi'ous kai` amo'mous
   kateno'pion autou, to be holy and without blame before him. These words
   admit of two interpretations. They may be understood to refer to our
   justification, or to our sanctification. They express either that
   freedom from guilt and blame in the sight of God, which is the
   proximate effect of the death of Christ; or that subjective
   purification of the soul which is its indirect, but certain effect
   produced by the Holy Spirit which his death secures for his people. The
   words admit of either interpretation; because hagiazein, as remarked
   above on v. 1, often means to cleanse from guilt, to atone for; and
   hagios means clean from guilt, atoned for; and amomos may mean free
   from any ground of blame; unstraeflich (not deserving of punishment),
   as Luther renders it. In favour of this interpretation it is urged,
   first, that it is unscriptural as well as contrary to experience, to
   make perfect purity and freedom from all blemish, the end of election.
   There is little force in this argument, because the end of election is
   not fully attained in this life. It might as well be said that the
   huiothesia (the adoption of sons), to which in v. 5 we are said to be
   predestinated, includes nothing more than what is experienced in this
   world. Besides, in 5, 27, it is said, Christ gave lhimself for the
   cnhurch,' That he might present it to himself a glorious church, not
   having spot or wrinkle, or ally such thing, but (hina e agi'a kai`
   amomos) that it should be holy and without blemish." This certainly is
   descriptive of a degree of inward purity not attained by the church
   militant. Comp. Col. 1, 22. Secondly, it is urged that the whole
   context treats of the effect of the hilasterion or propitiatory
   sacrifice of Christ, and therefore these words must be understood of
   justification, because sanctification is not the effect of a sacrifice.
   But the Scriptures often speak of the remote, as well as of the
   immediate end of Christ's death. We are reconciled to God by the death
   of his Son in order that we should be holy. Propitiation is in order to
   holiness. Therefore, it is said, "He gave himself for us that he might
   redeem us from all iniquity, and purify us unto himself a people
   zealous of good works." Titus 2, 14. In many other passages
   sanctification is said to be the end for which Christ died. There is
   nothing in the context, therefore, which requires us to depart from the
   ordinary interpretation of this passage. If the words en aga'pe (in
   love) are to be connected with the preceding clause, it is decisive as
   to its meaning We are chosen to be holy and without blame in love.' It
   is a state of moral excellence which consists in love. That is, it is
   no mere external consecration to God, as was the case with the Jews,
   nor any mere ceremonial freedom from blemish, to which we are elected.
   This is altogether the most natural connection of the words, from which
   no one would have thought of departing, had it not been assumed that
   the words "holy and without blame" refer to sacrificial purification.
   To connect en aga'pe, with exele'xato, would give the sense, Hath
   chosen us in love;' but this the position of the words forbids. To
   connect them with proori'sas, which follows, would give the sense, In
   love having predestinated us.' But this also is unnatural; and besides,
   the word predestinated has its limitation or explanation in the
   following clause, "according to the good pleasure of his will.' It
   would be tautological to say: He hath predestinated us in love
   according to the good pleasure of his will." The majority of
   commentators, therefore, adopt the construction followed by our
   translators.

   If election is to holiness as the apostle here teaches, it follows,
   first, that individuals, and not communities or nations, are the
   objects of election; secondly, that holiness in no form can be the
   ground of election. If men are chosen to be holy, they cannot be chosen
   because they are holy. And, thirdly, it follows that holiness is the
   only evidence of election. For one who lives in sin to claim to be
   elected unto holiness, is a contradiction.

   V. 5. The apostle says, God hath chosen us to holiness, having
   predestinated us to sonship; that is, because he has thus predestinated
   us. Holiness, therefore, must be a necessary condition or prerequisite
   for the sonship here spoken of. Sonship in reference to God
   includes--1. Participation of his nature, or conformity to his image.
   2. The enjoyment of his favour, or being the special objects of his
   love. 3. Heirship, or a participation of the glory and blessedness of
   God. Sometimes one and sometimes another of these ideas is the most
   prominent. In the present case it is the second and third. God having
   predestinated his people to the high dignity and glory of sons of God,
   elected them to holiness, without which that dignity could neither be
   possessed nor enjoyed. It is through Jesus Christ, that we are made the
   sons of God. As many as received him, to them gave he the power to
   become the sons of God. John 1, 12. For we are all the children of God
   by faith of Jesus Christ. Gal. 3, 26. Christ has purchased this dignity
   for his people. He died for them on condition that they should be the
   sons of God, restored to their Father's family and reinstated in all
   the privileges of this divine relationship.

   The words eis hauto'n, to himself, in the clause, Predestinated us to
   sonship by Jesus Christ to himself,' are somewhat difficult. The text,
   in the first place, is uncertain. Some editors read eis hauto'n, unto
   himself, and others eis auto'n, unto him. In either case, however, the
   reference is to God. They admit of three explanations. 1. They may
   limit or explain the word sonship. Sonship unto himself,' i. e. sons in
   relation to God. 2. They may express the design of this adoption.
   Sonship for himself,' i. e. for his benefit or glory. This assumes that
   eis is here equivalent to the dative. 3. They may be connected
   immediately with the words Jesus Christ. Through Jesus Christ to
   himself,' i. e. to be brought to him by Jesus Christ. The first is
   generally preferred, because it gives a good sense, and is consistent
   with the force of the preposition.

   The ground of this predestination and of the election founded upon it,
   is expressed by the clause, kata` te`n eudoki'an tou thele'matos autou,
   according to the good pleasure of his will. The word eudoki'a means
   either benevolence, favour, as in Luke 2, 14; or good pleasure, free or
   sovereign purpose, as in Matt. 11, 26; and Luke 10, 21. Phil. 2, 13.
   The meaning therefore may be either: according to his benevolent will,'
   or according to his sovereign will,' i. e. his good pleasure. The
   latter is to be preferred. 1. Because it agrees better with the usage
   of the word in the N. T. In Matt. 11, 26, o'ti ou'tos ege'neto eudoki'a
   e'mprosthe'n sou means, Because thus it seemed good in thy sight.' In
   Luke 10, 21, the same words occur in the same sense. In Phil. 2, 13,
   upe`r tes eudoki'as means, Of good pleasure.' 2. The words eudoki'a tou
   thelematos naturally mean voluntas liberrima, beneplacitum, sovereign
   purpose; to make them mean benevolent will, is contrary to scriptural
   usage. 3. In this connection it is not the predestinated that are the
   objects of eudoki'a, but the act of predestination itself. God chose to
   have that purpose. It seemed good to him. 4. The expressions, "purpose
   of his will," " counsel of his will," v. 11, are used interchangeably
   with that in the text, and determine its meaning. 5. The analogy of
   Scripture is in favour of this interpretation, because the ground of
   election is always said to be the good pleasure of God.

   V. 6. The final end of election is the glory of God. He has
   predestinated us to sonship, ?eis epainon do'xes tes cha'ritos autou,
   to the praise of the glory of his grace. That is, in order that in the
   exaltation and blessedness of his people, matter for celebrating his
   grace might be abundantly afforded. It is worthy of remark that here,
   as in 2, 7. 1 Cor. 1, 27-29, and elsewhere, the specific design of
   redemption and of the mode in which its blessings are dispensed, is
   declared to be the manifestation of the grace or unmerited favour of
   God. Nothing therefore can be more foreign to the nature of the Gospel
   than the doctrine of merit in any form. It is uncongenial with that
   great scheme of mercy whose principal design is to exhibit the grace of
   God.

   It is to weaken the language of the apostle to make do'xes a mere
   qualification either of epainon (praise), or of cha'ritos (grace). It
   is neither glorious praise, nor glorious grace, but to the praise of
   the glory of his grace. The glory of grace, is the divine excellence of
   that attribute manifested as an object of admiration. The glory of God
   is the manifested excellence of God, and the glory of any one of his
   attributes, is the manifestation of that attribute as an object of
   praise. The design of redemption, therefore, is to exhibit the grace of
   God in such a conspicuous manner as to fill all hearts with wonder and
   all lips with praise.

   Wherein he hath made us accepted. The Text in this clause is uncertain.
   Some MSS. have en hes which is the common text; and others hes. Mill,
   Griesbach, Lachmann, Rueckert adopt the latter; Knapp, Scholz, Harless,
   De Wette the former. If the genitive be preferred, hes is for hen, and
   the phrase charin charitoun would be analogous to others of frequent
   occurrence, as klesin kalein, agapen agapan. This clause admits of two
   interpretations. The word charitoo, agreeably to the analogy of words
   of the same formation, signifies to impart charis grace. The literal
   rendering therefore of the words en he (chariti) echari'tosen emas
   would be, with which grace he has graced us, or conferred grace upon
   us. But as grace sometimes means a disposition and sometimes a gift,
   the sense may be either, Wherein (i. e. in the exercise of which) he
   has been gracious towards us;' or, With which he has made us gracious
   or well pleasing.' In the former case, grace refers to the goodness or
   unmerited favour of God exercised towards us; in the latter, to the
   sanctifying effect produced on us. It is the grace by which he has
   sanctified or rendered us gracious (in the subjective sense of that
   word) in his sight. The Greek and Romish interpreters prefer the latter
   interpretation; the great body of Protestant commentators the former.
   The reasons in favour of the former are, 1. The word grace in the
   context is used in the sense of kind disposition on the part of God,
   and not in the sense of a gift. 2. The verb in the only other case
   where it occurs in the New Testament, is used in the sense of showing
   favour. Luke 1, 28: "Hail, thou favoured one!" 3. The parallel passage
   and analogous expression 2, 4 is in favour of this interpretation.
   There it is said, "His great love wherewith he hath loved us," and here
   the same idea is expressed by saying, His grace wherein he favoured us,
   or which he has exercised towards us.' 4. The whole context demands
   this interpretation. The apostle is speaking of the love or grace of
   God as manifested in our redemption. He has predestinated us to the
   adoption of sons to the praise of the glory of his grace; which grace
   he has exercised towards us, in the remission of sins. The same idea is
   expressed 2, 7, where it is said, God hath quickened is, that in the
   ages to come he might show the exceeding riches of his grace in his
   kindness towards us, through Jesus Christ. "To make accepted,"
   therefore, here means, to accept, to treat with favour; or rather, such
   is the meaning of the apostle's language; gratia amplexus est, as the
   word is rendered by Bengel. To which agrees the explanation of Beza:
   gratis nos sibi acceptos effecit.

   This grace is exercised towards us in the Beloved. In ourselves we are
   unworthy. All kindness towards us is of the nature of grace. Christ is
   the beloved for his own sake; and it is to us only as in him and for
   his sake that the grace of God is manifested. This is a truth which the
   apostle keeps constantly in view, 2, 5. 6. 7.

   V. 7. In whom we have redemption. In whom, i. e. not in ourselves. We
   are not self-redeemed. Christ is our Redeemer. The word redemption,
   apolu'trosis, sometimes means deliverance in the general, without
   reference to the mode in which it is accomplished. When used of the
   work of Christ it is always to be understood in its strict sense, viz.
   deliverance by ransom; because this particular mode of redemption is
   always either expressed or implied. We are redeemed neither by power,
   nor truth, but by blood; that is, by the sacrificial death of the Lord
   Jesus. A sacrifice is a ransom, as to its effect. It delivers those for
   whom it is offered and accepted. The words dia` tou haimatos autou, by
   his blood, are explanatory of the words in whom. In whom, i. e. by
   means of his blood. They serve to explain the method in which Christ
   redeems.

   The redemption of which the apostle here speaks is not the inward
   deliverance from sin, but it is an outward work, viz. the forgiveness
   of sins, as the words te`n aphesin ton paraptoma'ton necessarily mean.
   It is true this is not the whole of redemption, but it is all the
   sacred writer here brings into view, because forgiveness is the
   immediate end of expiation. Though this clause is in apposition with
   the preceding, it is by no means coextensive with it. So in Rom. 8, 23,
   where believers are said to be waiting for the adoption, to wit, the
   redemption of the body, the two clauses are not coextensive in meaning.
   The redemption of the body does not exhaust the idea of adoption.
   Neither in this passage does the forgiveness of sin exhaust the idea of
   redemption. This passage is often quoted in controversy to prove that
   justification is merely pardon.

   This redemption is not only gratuitous, but it is, in all its
   circumstances, an exhibition and therefore a proof of the riches of his
   grace. The word ploutos riches in such connections is a favorite one
   with the apostle, who speaks of the riches of glory, the riches of
   wisdom, and the exceeding riches of grace It is the overflowing
   abundance of unmerited love. inexhaustible in God and freely accessible
   through Christ. There is, therefore, nothing incompatible between
   redemption, i. e. deliverance on the ground of a ransom (or a complete
   satisfaction to justice), and grace. The grace consists --1. In
   providing this satisfaction and in accepting it in behalf of sinners.
   2. In accepting those who are entirely destitute of merit. 3. In
   bestowing this redemption and all its benefits without regard to the
   comparative goodness of men. It is not because one is wiser, better, or
   more noble than others, that he is made a partaker of this grace; but
   God chooses the foolish, the ignorant, and those who are of no account,
   that they who glory may glory only in the Lord.

   V. 8. Wherein he hath abounded towards us, hes eperi'sseusen eis emas.
   As the word perisseuo is both transitive and intransitive, the clause
   may be rendered as above, hes being for he; or, which he has caused to
   abound towards us, hes being for hen. The sense is the same; but as the
   attraction of the dative is very rare, the latter explanation is to be
   preferred. We are redeemed according to the riches of that grace, which
   God has so freely exercised towards us.

   In all wisdom and prudence, en pa'se sophi'a kai` phrone'sei. These
   words admit of a threefold connection and explanation. 1. They may be
   connected with the preceding verb and qualify the action of God therein
   expressed. God, in the exercise of wisdom and prudence, has abounded in
   grace towards us. 2. They may be connected with the following clause:
   In all wisdom and prudence making known, &c.' 3. They may be connected
   with the preceding relative pronoun. Which (grace) in connection with,
   or together with, all wisdom and prudence he has caused to abound.'
   That is, the grace manifested by God and received by us, is received in
   connection with the divine wisdom or knowledge of which the subsequent
   clause goes on to speak. This last explanation seems decidedly
   preferable because the terms here used, particularly the word phronesis
   prudence, is not in its ordinary sense properly referable to God.
   Cicero de Off. 1. 43. Prudentia enim, quam Graeci phronesin dicunt, est
   rerum expetendarum fugiendarumque scientia. And because the sense
   afforded by the third mentioned interpretation is so appropriate to the
   context and so agreeable to other passages of Scripture. The apostle
   often celebrates the goodness of God in communicating to men the true
   wisdom; not the wisdom of this world, nor of the princes of this world,
   but the wisdom of God in a mystery, even the hidden wisdom, which God
   ordained before the world to our glory. See 1 Cor. 1, 17 to the end,
   and the whole second chapter of that epistle.--Similar modes of
   expression are common with the apostle. As here he speaks of grace
   being given (en) in connection with wisdom, so in v. 17 he prays that
   the Ephesians may receive wisdom (en) in connection with the knowledge
   of himself.

   The wisdom then which the apostle says God has communicated to us, is
   the divine wisdom in the Gospel, the mystery of redemption, which had
   been hid for ages in God, but which he has now revealed to his holy
   apostles and prophets by the Spirit. See the glorious doxology for this
   revelation contained in Rom. 16, 25-27. Indeed this whole Epistle to
   the Ephesians is a thanksgiving to God for the communication of this
   mysterious wisdom. Mysterious, not so much in the sense of
   incomprehensible, as in that of undiscoverable by human reason, and a
   matter of divine revelation. With wisdom the apostle connects
   phronesis, which is here used much in the same sense as sunesis in Col.
   1, 9, That ye may be filled with the knowledge of his will in all
   wisdom and spiritual understanding.' The verb phroneo is used for any
   mental exercise or state whether of the understanding or of the
   feelings. In the New Testament it is commonly employed to express a
   state of the affections, or rather, of the whole soul, as in Mark 8,
   33, "Thou savourest not the things which be of God." Rom. 8, 5, "To
   mind the things of the flesh." Col. 3, 2, "Set your affections on
   things above," &c. &c. Hence its derivative phronema is used not only
   for thought, but more generally for a state of mind, what is in the
   mind or soul, including the affections as well as the understanding.
   Hence we have such expressions as phronema tes sarkos a carnal state of
   mind; and phronema tou pneumatos a state of mind produced by the
   Spirit. The word phronesis is equally comprehensive. It is not confined
   to strictly intellectual exercises, but expresses also those of the
   affections. In other words, when used in reference to spiritual things,
   it includes all that is meant by spiritual discernment. It is the
   apprehension of the spiritual excellence of the things of God, and the
   answering affection towards them. It is not therefore a mere outward
   revelation of which the apostle here speaks. The wisdom and
   understanding which God has so abundantly communicated, includes both
   the objective revelation and the subjective apprehension of it. This is
   the third great blessing of which the context treats. The first is
   election; the second redemption; the third is this revelation both
   outward and inward. The first is the work of God, the everlasting
   Father; the second the work of tile Son; and the third the work of the
   Holy Spirit, who thus applies to believers the redemption purchased by
   Christ.

   V. 9. God has caused this wisdom to abound, or has communicated it,
   having made known unto us the mystery of his will, ?gnori'sas emin to`
   muste'rion tou thele'matos autou. In other words, by the revelation of
   the Gospel. The word muste'rion, mystery, means a secret, something
   into which we must be initiated; something, which being undiscoverable
   by us, can be known only as it is revealed. In this sense the Gospel is
   a mystery; and any fact or truth, however simple in itself, in the New
   Testament sense of the word, is a mystery, if it lies beyond the reach
   of our powers. Comp. Rom. 16, 25. 1 Cor. 2, 7-10. Eph. 3, 9. Col. 1,
   26. For the same reason any doctrine imperfectly revealed is a mystery.
   It remains in a measure secret. Thus in the fifth chapter of this
   epistle Paul calls the union of Christ and believers a great mystery;
   and in 1 Tim. 3, 16 he calls the manifestation of God in the flesh, the
   great mystery of godliness.

   In the present case the mystery of his will means his secret purpose;
   that purpose of redemption, which having been hid for ages, he has now
   graciously revealed.

   According to his good pleasure, kata` te`n eudoki'an autou, e`n
   proe'theto en auto. There are three interpretations of this clause. The
   first is to make it qualify the word will. His will which was according
   to his good pleasure;' i. e. his kind and sovereign will. But this is
   forbidden by the absence of the connecting article in the Greek, and
   also by the following clause. The second interpretation connects this
   clause with the beginning of the verse, Having, according to his good
   pleasure, made known the mystery of his will.' The sense in this case
   is good, but this interpretation supposes the relative which, in the
   following clause, to refer to the mystery of his will, which its
   grammatical form in the Greek forbids. Which (e`n) must refer to good
   pleasure (eudoki'a). The third explanation, which alone seems
   consistent with the context, supposes eudoki'a to mean here not
   benevolence, but kind intention, or, sovereign purpose. The sense then
   is: Having made known the mystery of his will, according to his kind
   intention or purpose (viz. of redemption) which he had purposed in
   himself.' Instead of in himself, many commentators read in him,
   referring to Christ. But this would introduce tautology into the
   passage. The apostle would then say: Which he purposed in Christ, to
   bring together in Christ.'

   V. 10. This verse is beset with difficulties. The general sense seems
   to be this: The purpose spoken of in the preceding verse had reference
   to the scheme of redemption; the design of which is to unite all the
   subjects of redemption, as one harmonious body, under Jesus Christ.

   Eis oikonomi'an tou plero'matos ton kairon, anakephalaio'sasthai, ktl.
   The first question relates to the connection with what precedes. This
   is indicated by the preposition eis, which does not here mean in, as
   though the sense were, He purposed in, or during, the dispensation,
   &c.; much less until; but as to, in reference to. The purpose which God
   has revealed relates to the economy here spoken of. The second question
   is, what is here the meaning of the word oikonomi'a? The word has two
   general senses in the New Testament. When used in reference to one in
   authority, it means plan, scheme, or economy. When spoken of one under
   authority, it means an office, stewardship, or administration of such
   office. In this latter sense Paul speaks of an oikonomi'a as having
   been committed unto him. As the business of a steward is to administer,
   or dispense, so the apostle was a steward of the mysteries of God. It
   was his office to dispense to others the truths which God had revealed
   to him. Many take the word in the latter sense here. The meaning would
   then be: In reference to the administration of the fulness of times, i.
   e. the last times, or Messianic period; the times which yet remain.'
   The former sense of the word however is much better suited to the
   context. The apostle is speaking of God's purpose, of what He intended
   to do. It was a purpose having reference to a plan or economy of his
   own; an economy here designated as that of the fulness of times. This
   phrase does not indicate a protracted period--the times which
   remain--but the termination of the times; the end of the preceding and
   commencement of the new dispensation. The prophets being ignorant of
   the time of the Messiah's advent, predicted his coming when the time
   determined by God should be accomplished. Hence the expressions, "end
   of the ages," 1 Cor. 10, 11; "end of days," Heb. 1, 1; "fulness of the
   time," Gal. 4, 4; and here, "the fulness of times," are all used to
   designate the time of Christ's advent. By the economy of the fulness of
   times is therefore to be understood, that economy which was to be
   clearly revealed and carried out when the fulness of time had come.

   The infinitive anakephalaio'sasthai, to bring together in one, may be
   referred either to the immediately preceding clause: The plan of the
   fulness of times to bring together in one;' or to the preceding verse:
   The purpose which he purposed (in reference to the economy of the
   fulness of times), to gather together in one.' The sense is
   substantially the same. The verb kephalaioo means summatim colligere,
   anakephalaioo, summatim recolligere. In the New Testament it means
   either: 1. To reduce to one sum, i. e. to sum up, to recapitulate. Rom.
   13, 9: All the commands are summed up in, or under, one precept.' 2. To
   unite under one head; or, 3. To renew. Many of the Fathers adopt the
   last signification in this place, and consider this passage as parallel
   with Rom. 8, 19-22. Through Christ God purposes to restore or renovate
   all things; to effect a palingenesia or regeneration of the universe,
   i. e. of the whole creation which now groans under the burden of
   corruption. This sense of the word however is remote. The first and
   second meanings just mentioned differ but little. They both include the
   idea expressed in our version, that of regathering together in one, the
   force of ana, iterum, being retained. Beza explains the word: partes
   disjectas et divulsas in unum, corpus conjungere.--The purpose of God,
   which he has been pleased to reveal, and which was hidden for ages, is
   his intention to reunite all things as one harmonious whole under Jesus
   Christ.

   The words ta` pa'nta, all things, are explained by the following
   clause: ta` epi` tois ouranois kai` ta epi tes ges, both which are in
   heaven and which are on earth. The totality here referred to includes
   every thing in heaven and on earth, which the nature of the subject
   spoken of admits of being comprehended. There is nothing to limit these
   comprehensive terms, but the nature of the union to which the apostle
   refers. As, therefore, the Scriptures speak of the whole universe,
   material and rational, as being placed under Jesus Christ; as they
   speak especially of all orders of intelligent creatures being subject
   to him; as they teach the union of the long disjected members of the
   human family, the Jews and Gentiles, in one body in Christ, of which
   union this epistle says so much and in such exalted strains; and as
   finally they speak of the union of the saints of all ages and nations,
   of those now in heaven and of those now on earth, in one great family
   above; the words, ALL THINGS, are very variously explained. 1. Some
   understand them to include the whole creation, material and spiritual,
   and apply the passage to the final restoration of all things; or to
   that redemption of the creature from the bondage of corruption of which
   the apostle speaks in Rom. 8, 19-22. 2. Others restrict the "all
   things" to all intelligent creatures--good and bad, angels and
   men--fallen spirits and the finally impenitent. In this view the
   reduction to unity, here spoken of, is understood by the advocates of
   the restoration of all things to the favour of God, to refer to the
   destruction of all sin and the banishment of all misery from the
   universe. But those who believe that the Scriptures teach that the
   fallen angels and the finally impenitent among men, are not to be
   restored to holiness and happiness, and who give the phrase "all things
   " the wide sense just mentioned, understand the apostle to refer to the
   final triumph of Christ over all his enemies, of which he speaks in 1
   Cor. 15, 23-28. All things in heaven above, in the earth beneath, and
   in the waters under the earth, are to be made subject to Christ; but
   this subjection will be either voluntary or coerced. The good will
   joyfully acknowledge his supremacy; the evil he will restrain and
   confine, that they no longer trouble or pervert his people. 3. Others
   again understand the words under consideration, of all good angels and
   men. The inhabitants of heaven, or the angels, and the inhabitants of
   the earth, or the saints, are to be united as a harmonious whole under
   Jesus Christ. 4. The words are restricted to the members of the human
   family; and the distinction between those in heaven and those on earth,
   is supposed to refer to the Jews and Gentiles, who, having been so long
   separated, are under the Gospel and by the redemption of Christ, united
   in one body in him. The Jews are said to be in heaven because in the
   kingdom of heaven, or the theocracy; and the Gentiles are said to be on
   earth, or in the world as distinguished from the church. 5. The words
   may be confined to the people of God, the redeemed from among men, some
   of whom are now in heaven and others are still on earth. The whole body
   of the redeemed are to be gathered together in one, so that there shall
   be one fold and one shepherd. The form of expression is analogous to
   Eph. 3, 15, where the apostle speaks of the whole family in heaven and
   earth.

   The decision which of these several interpretations is to be adopted,
   depends mainly on the nature of the union here spoken of, and on the
   means by which it is accomplished. If the union is merely a union under
   a triumphant king, effected by his power converting some and coercing
   others, then of course we must understand the passage as referring to
   all intelligent creatures. But if the union spoken of be a union with
   God, involving conformity to his image and the enjoyment of his favour,
   and effected by the redemption of Christ, then the terms here employed
   must be restricted 1o the subjects of redemption. And then if the
   Scriptures teach that all men and even fallen angels are redeemed by
   Christ, and restored to the favour of God, they must be included in the
   all things in heaven and earth here spoken of. If the Scriptures teach
   that good angels are the subjects of redemption, then they must be
   comprehended ill the scope of this passage. [1] But if the doctrine of
   the Bible be, that only a certain portion of the human family are
   redeemed and saved by the blood of Christ, then to them alone can the
   passage be understood to refer. In order therefore to establish the
   correctness of the fifth interpretation mentioned above, all that is
   necessary is to prove, first, that the passage speaks of that union
   which is effected by the redemption of Christ; and secondly, that the
   church alone is the subject of redemption.

   That the passage does speak of that union which is effected by
   redemption, may be argued --1. From the context. Paul, as we have seen,
   gives thanks first for the election of God's people; secondly, for
   their actual redemption; thirdly, for the revelation of the gracious
   purpose of God relative to their redemption. It is of the redemption of
   the elect, therefore, that the whole context treats. 2. Secondly, the
   union here spoken of is an union in Christ. God has purposed "to gather
   together all things in Christ." The things in heaven and the things on
   earth are to be united in Him. But believers alone, the members of his
   body, are ever said to be in Christ. It is not true that angels good or
   bad, or the whole mass of mankind are in Him in any scriptural sense of
   that expression. 3. The word here used expresses directly or indirectly
   the idea of the union of all things under Christ as their head. Christ
   is not the head of angels, nor of the material universe in the sense in
   which the context here demands. He is the head of his body, i. e. his
   church. It is therefore only of the redemption of the church of which
   this passage can be understood. 4. The obviously parallel passage in
   Colossians 1, 20 seems decisive on this point. It is there said: "It
   pleased the Father . . . . having made peace through the blood of his
   cross, by him to reconcile all things unto himself; by him, I say,
   whether they be things in earth, or things in heaven." From this
   passage it is plain that the union to be effected is a reconciliation,
   which implies previous alienation, and a reconciliation effected by the
   blood of the cross. It is, therefore, not a union of subjection merely
   to the same Lord, but it is one effected by the blood of Christ, and
   consequently the passage can be understood only of the subjects of
   redemption.

   That the church or people of God, excluding angels good or bad, and the
   finally impenitent among men, are alone the subjects of redemption, is
   proved, as to evil angels and impenitent men, by the numerous passages
   of Scripture which speak of their final destruction; and as to good
   angels, by the entire silence of Scripture as to their being redeemed
   by Christ, and by the nature of the work itself. Redemption, in the
   scriptural sense, is deliverance from sin and misery, and therefore
   cannot be predicated of those angels who kept their first estate.

   These considerations exclude all the interpretations above enumerated
   except the fourth and fifth. The fourth, which supposes the passage to
   refer to the union of the Jews and Gentiles, is excluded by its
   opposition to the uniform language of Scripture. The Jews are never
   designated as inhabitants of heaven.' It is in violation of all usage,
   therefore, to suppose they are here indicated by that phrase. Nothing
   therefore remains but the assumption that the apostle refers to the
   union of all the people of God, i. e. of all the redeemed, in one body
   under Jesus Christ their head. They are to be constituted an
   everlasting kingdom; or, according to another symbol--a living temple,
   of which Jesus Christ is the chief corner stone.

   V. 11. God having formed and revealed the purpose of gathering the
   redeemed as one body in Christ, it is in the execution of this purpose,
   the apostle says: ?en ho kai` eklero'themen, in whom we also have
   obtained an inheritance. By we, in this clause, is to be understood
   neither the apostle individually, nor believers indiscriminately, but
   we, who first hoped in Christ; we as contrasted with you also in v. 13;
   you who were formerly Gentiles in the flesh, 2, 11. It is, therefore,
   the Jewish Christians to whom this clause refers.

   Have obtained an inheritance. The word kleroo, means to cast lots, to
   distribute by lot, to choose by lot, and in the middle voice, to obtain
   by lot or inheritance, or simply, to obtain. There are three
   interpretations of the word eklero'themen in this passage, all
   consistent with its signification and usage. 1. Some prefer the sense
   to choose: In whom we also were chosen, as it were, by lot, i. e.
   freely.' The Vulgate translates the passage: Sorte vocati sumus; and
   Erasmus: Sorte electi sumus. 2. As in the Old Testament the people of
   God are called his inheritance, many suppose the apostle has reference
   to that usage and meant to say: In whom we have become the inheritance
   of God.' 3. The majority of commentators prefer the interpretation
   adopted in our version: In whom we have obtained an inheritance.' This
   view is sustained by the following considerations. 1. Though the verb
   is in the passive, the above rendering may be justified either by the
   remark of Grotius: as the active form signifies to give a possession,
   the passive may signify to accept it; [2] or by a reference to that
   usage of the passive voice illustrated in such passages as Rom. 3, 2.
   Gal. 2, 7. With verbs, which in the active have the accusative and
   dative, in the passive construction what was in the dative, becomes the
   nominative. Hence eklero'themen is the same as eklerose hemin
   kleronomian; just as pepisteumai to euangelion is equivalent to
   episteuse moi to euangelion. 2. The inheritance of which the apostle
   speaks in the context, as in vs. 14 and 18, is that which believers
   enjoy. They are not themselves the inheritance, they are the heirs.
   Therefore in this place it is more natural to understand him as
   referring to what believers attain in Christ, than to their becoming
   the inheritance of God. As the Israelites of old obtained an
   inheritance in the promised land, so those in Christ become partakers
   of that heavenly inheritance which he has secured for them. To this
   analogy such frequent reference is made in Scripture as to leave little
   doubt as to the meaning of this passage. 3. The parallel passage in
   Col. 1, 12, also serves to determine the sense of the clause under
   consideration. What is there expressed by saying: Hath made us
   partakers of the inheritance of the saints in light;' is here expressed
   by saying: We have obtained an inheritance.' Kai, also, belongs to the
   verb and not to the pronoun implied in the form of the verb. The sense
   is not we also, i. e. we as well as other; but, we have also obtained
   an inheritance.' We have not only been made partakers of the knowledge
   of redemption, but are actually heirs of its blessings.

   There are two sentiments with which the mind of the apostle was
   thoroughly imbued. The one is, a sense of the absolute supremacy of
   God, and the other a corresponding sense of the dependence of man and
   the consequent conviction of the entirely gratuitous nature of all the
   benefits of redemption. To these sentiments he seldom fails to give
   expression on any fit occasion. In the present instance having said we
   have in Christ obtained a glorious inheritance, the question suggests
   itself, Why? His answer is: Having been predestinated according to the
   purpose of Him who worketh all things after the counsel of his own
   will. It is neither by chance nor by our own desert or efforts, that
   we, and not others, have been thus highly favoured. It has been brought
   about according to the purpose and by the efficiency of God. What has
   happened He predetermined should occur; and to his "working" the event
   is to be exclusively referred. We are said to be predestinated, kata`
   pro'thesin, according to the purpose of God. In v. 5 the same thing is
   expressed by saying: We were predestinated according to the good
   pleasure of his will;' and in Rom. 8, 28, by saying: We are called
   according to his purpose.' Two things are included in these forms of
   expression. 1st. That what occurs was foreseen and foreordained. The
   plan of God embraced and ordered the events here referred to. 2d. That
   the ground or reason of these occurrences is to be sought in God, in
   the determination of his will. This however is not a singular case. The
   bringing certain persons to the enjoyment of the inheritance purchased
   by Christ, is not the only thing foreordained by God and brought about
   by his efficiency, and, therefore, the apostle generalizes the truth
   here expressed, by saying: We are predestinated according to the
   purpose of Him who worketh all things after the counsel of his own
   will.' Every thing is comprehended in his purpose, and every thing is
   ordered by his efficient control. That control, however, is exercised
   in accordance with the nature of his creatures, so that no violence is
   done to the constitution which he has given them. He is glorified, and
   his purposes are accomplished without any injustice or violence.

   The counsel of his will, kata` te`n boule`n tou thele'matos autou,
   means the counsel which has its origin in his will; neither suggested
   by others, nor determined by any thing out of himself. It is therefore
   equivalent to his sovereign will.

   V. 12. That we should be to the praise of his glory, eis to` einai
   emas, eis e'painon tes do'xes autou, that is, that we should be the
   means of causing his divine majesty or excellence to be praised. Here,
   as in v. 6, the glory of God is declared to be the design of the plan
   of redemption and of every thing connected with its administration. The
   persons here spoken of are described as tou`s proelpiko'tas en to
   Christo, those who first hoped in Christ. That is, who hoped in him of
   old, or before his advent; or, who hoped in him before others,
   mentioned in v. 13, had heard of him. In either case it designates not
   the first converts to Christianity, but the Jews who, before the
   Gentiles, had the Messiah as the object of their hopes. The form of
   expression here used (elpizein en), does not mean simply to expect, but
   to place one's hope or confidence in any one. Comp. 1 Cor. 15, 19. It
   is not, therefore, the Jews as such, but the believing Jews, who are
   here spoken of as in Christ the partakers of the inheritance which he
   has purchased.

   The construction of these several clauses adopted in the foregoing
   exposition is that which takes them in their natural order, and gives a
   sense consistent with the usage of the words and agreeable to the
   analogy of Scripture. The first clause of this verse is made to depend
   upon the last clause of v. 11: Having predestinated us to be the praise
   of his glory;' and the last clause, Who first hoped in Christ,' is
   merely explanatory of the class of persons spoken of. The whole then
   hangs naturally together: We have obtained an inheritance, having been
   predestinated to be the praise of his glory, we, who first hoped in
   Christ.' There are, however, two other modes of construction possible.
   The one connects the beginning of v. 12 with the first clause of v. 11,
   and renders eklerothemen, we have attained. The sense would then be, We
   have attained, or, it has happened unto us to be to the praise of his
   glory.' This however not only unnaturally dissevers contiguous clauses,
   but assigns to eklerothemen a weakened sense inconsistent with the
   Scripture usage of that and its cognate words. A second method connects
   the last clause of the 12th verse with the second clause of the
   11th.--Having predestinated us to be the first who hoped in Christ.'
   But this also rends the clauses apart, and does not express a sense so
   suitable to the context. It is saying much more, and much more in the
   way of an explanation of the fact affirmed in the first clause of v.
   11, to say, We were predestinated to be the praise of God's glory;'
   than to say, We were predestinated to be the first who hoped in
   Christ.' The majority of commentators therefore take the clauses as
   they stand, and as they are concatenated in our version.

   V. 13. The apostle having in v. 10 declared that the purpose of God is
   to bring all the subjects of redemption into one harmonious body, says
   in v. 11 that this purpose is realized in the conversion of the Jewish
   Christians, and he here adds that another class, viz. the Gentile
   Christians, to whom his epistle is specially addressed, are
   comprehended in the same purpose. The first clause, en ho kai` umeis,
   is elliptical. In whom ye also, after that ye heard, &c. There are
   therefore several modes of construction possible. 1. Our translators
   borrow the verb helpikate from the immediately preceding clause.--We,
   who first trusted in Christ, in whom ye also trusted.' But the
   preceding clause is merely subordinate and explanatory, and does not
   express the main idea of the context. This construction also overlooks
   the obvious antithesis between the we of the 11th verse and the you of
   this clause. 2. Others supply simply the verb are. In whom you also
   are.' This is better, but it is liable to the latter objection just
   mentioned. 3. Others make you the nominative to the verb were sealed in
   the following clause.--In whom you also (having heard, &c.) were
   sealed.' But this requires the clauses to be broken by a parenthesis.
   It supposes also the construction to be irregular, for the words in
   whom also are repeated before the verb ye were sealed. The passage
   according to this construction would read, In whom ye also--, in whom
   also ye were sealed.' Besides, the sealing is not the first benefit the
   Gentile Christians received. They were first brought into union with
   Christ and made partakers of his inheritance and then sealed. 4. It is
   therefore more consistent not only with the drift of the whole passage,
   and with the relation between this verse and verse 11, but also with
   the construction of this and the following verse to supply the word
   eklerothete, have obtained an inheritance. Every thing is thus natural.
   In v. 11, the apostle says, In whom we have obtained an inheritance;'
   and here, In whom ye also have obtained an inheritance.' Both Jews and
   Gentiles are by the mediation of Christ, and in union with him, brought
   to be partakers of the benefits of that plan of mercy which God had
   purposed in himself, and which he has now revealed for the salvation of
   men.

   The clause that follows expresses the means by which the Gentile
   Christians were brought to be partakers of this inheritance.--In whom
   ye also have obtained an inheritance, akou'santes to`n lo'gon tes
   alethei'as, to` euang. tes soteri'as umon, having heard the word of
   truth, the gospel of your salvation.' The latter of these expressions
   is explanatory of the former. By the word of truth, is to be
   understood, the Gospel. The word of truth does not mean simply true
   doctrine; but that word which is truth, or in which divine or saving
   truth is. Col. 1, 5. 2 Cor. 6, 7. The gospel of your salvation, is the
   gospel concerning your salvation; or rather, the gospel which saves
   you. It is that gospel which is, as is said Rom. 1, 16, the power of
   God unto salvation. As it was by hearing this gospel the Gentiles in
   the days of the apostle were brought to be partakers of the inheritance
   of God, so it is by the same means men are to be saved now and in all
   coming ages until the consummation. It is by the word of truth, and not
   truth in general, but by that truth which constitutes the glad news of
   salvation.

   In whom also, after that ye believed, ye were sealed. This is more than
   a translation, it is an exposition of the original, en ho kai`
   pisteu'santes esphragi'sthete. There are three interpretations of this
   clause possible, of which our translators have chosen the best. The
   relative (en ho) may be referred to the word gospel. In which having
   believed;' or it may be referred to Christ and connected with the
   following participle, In whom having believed;' or it may be taken as
   in our version, by itself, In whom, i. e. united to whom after that ye
   believed, ye were sealed.' This is to be preferred not only because the
   other construction is unusual (i. e. it is rare that pisteu'ein is
   followed by en), but because the words, in whom, occur so frequently in
   the context in the same sense with that here given to them. In Christ,
   the Gentile Christians had obtained an inheritance, and in him also,
   they were sealed--after having believed. Whatever is meant by sealing,
   it is something which follows faith.

   There are several purposes for which a seal is used. 1. To authenticate
   or confirm as genuine and true. 2. To mark as one's property. 3. To
   render secure. In all these senses believers are sealed. They are
   authenticated as the true children of God; they have the witness within
   themselves, 1 John 5, 10. Rom. 8, 16. 5, 5. They are thus assured of
   their reconciliation and acceptance. They are moreover marked as
   belonging to God, Rev. 7, 3; that is, they are indicated to others, by
   the seal impressed upon them, as his chosen ones. And thirdly, they are
   sealed unto salvation; i. e. they are rendered certain of being saved.
   The sealing of God secures their safety. Thus believers are said Eph.
   4, 30, "to be sealed unto the day of redemption;" and in 2 Cor. 1, 21,
   the apostle says: "Now he which establisheth us with you in Christ, and
   hath anointed us, is God; who also hath sealed us, and given us the
   earnest of the Spirit in our hearts." The sealing then of which this
   passage speaks answers all these ends. It assures of the favour of God;
   it indicates those who belong to him; and it renders their salvation
   certain.

   This sealing is by the Holy Spirit of promise. That is, by the Spirit
   who was promised; or who comes in virtue of the promise. This promise
   was given frequently through the ancient prophets, who predicted that
   when the Messiah came and in virtue of his mediation, God would pour
   his Spirit on all flesh. Christ when on earth frequently repeated this
   promise; assuring his disciples that when he had gone to the Father, he
   would send them the Comforter, even the Spirit of truth, to abide with
   them for ever. After his resurrection he commanded the apostles to
   abide in Jerusalem until they had received "the promise of the Father,"
   Acts 1, 4; meaning thereby the gift of the Holy Ghost. In Gal. 3, 14,
   it is said to be the end for which Christ redeemed us from the curse of
   the law, that we should receive the promise of the Spirit. This then is
   the great gift which Christ secures for his people; the indwelling of
   the Holy Spirit, as the source of truth, holiness, consolation, and
   eternal life.

   V. 14. This Spirit is ho arrhabo`n tes kleronomi'as emon, the earnest
   of our inheritance. It is at once the foretaste and the pledge of all
   that is laid up for the believer in heaven. The word arrhabo`n is a
   Hebrew term which passed first into the Greek and then into the Latin
   vocabulary, retaining its original sense. It means first, a part of the
   price of any thing purchased, paid, as a security for the full payment,
   and then more generally a pledge. It occurs three times in reference to
   the Holy Spirit in the New Testament, 2 Cor. 1, 22. 5, 5; and in the
   passage before us. In the same sense the Scriptures speak of "the first
   fruits of the Spirit," Rom. 8, 23. Those influences of the Spirit which
   believers now enjoy are at once a prelibation or antepast of future
   blessedness, the same in kind though immeasurably less in degree; and a
   pledge of the certain enjoyment of that blessedness. Just as the first
   fruits were a part of the harvest, and an earnest of its ingathering.
   It is because the Spirit is an earnest of our inheritance, that his
   indwelling is a seal. It assures those in whom he dwells of their
   salvation, and renders that salvation certain. Hence it is a most
   precious gift to be most religiously cherished.

   Until the redemption of the purchased possession, eis apolu'trosin tes
   peripoie'seos. It is doubtful whether these words should be connected
   with the preceding clause or with the words were sealed in the 13th
   verse. Our translators have adopted the former method. The Spirit is an
   earnest until the redemption,' &c. The latter, however, is perhaps on
   the whole preferable. Ye were sealed until, or in reference to, the
   redemption,' &c. This view is sustained by a comparison with 4, 30,
   where it is said: Ye were sealed unto the day of redemption.'

   The word redemption, in its Christian sense, sometimes means that
   deliverance from the curse of the law and restoration to the favour of
   God, of which believers are in this life the subjects. Sometimes it
   refers to that final deliverance from all evil, which is to take a
   place at the second advent of Christ. Thus in Luke 21, 28, "They shall
   see the Son of man coming in a cloud with power and great glory; . . .
   . then lift up your heads; for your redemption draweth nigh." Rom. 8,
   23. Eph. 4, 30. There can be no doubt that it here refers to this final
   deliverance.

   The word rendered purchased possession, is peripoiesis; which means
   either the act of acquiring, or, the thing acquired. If the former
   signification be adopted here, the word can only be taken as a
   participial qualification of the preceding word. The redemption of
   acquisition,' for acquired or purchased redemption.' But this is
   unnatural. Redemption in itself includes the idea of purchased
   deliverance. Purchased redemption' is therefore tautological. If the
   word be taken for the thing acquired,' then it may refer to heaven, or
   the inheritance here spoken of. But heaven is never said to be
   redeemed. It is therefore most naturally understood of God's people.
   They are his possession, his peculium. They are in 1 Pet. 2, 9 called
   lao`s eis peripoi'esin, a peculiar people. And in Mal. 3, 17 it is
   said, They shall be to me for a possession, e'sontai' moi eis
   peripoi'esin. Comp. Acts 20, 28, ekklesi'a e`n periepoie'sato. This
   interpretation is, therefore, peculiarly suited to the scriptural
   usage, and the sense is perfectly appropriate. Ye are sealed, says the
   apostle, until the redemption of God's peculiar people; i. e. unto the
   great day of redemption spoken of in 4, 30.

   Unto the praise of his glory, i. e. that his glory or excellence should
   be praised. Comp. vs. 6 and 12. This is the end both of the final
   redemption and of the present acceptance of believers. This clause,
   therefore, is to be referred to the whole of the preceding passage. Ye
   have received an inheritance, have been sealed, and have received the
   Holy Spirit as an earnest, in order that God may be glorified. This is
   the last and highest end of redemption.

   SECTION III.--Vs. 15-23.

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

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

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

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

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

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

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

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

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

  ANALYSIS.

   Having in the preceding Section unfolded the nature of those blessings
   of which the Ephesians had become partakers, the apostle gives thanks
   to God for their conversion, and assures them of their interest in his
   prayers, vs. 15. 16. He prays that God would give them that wisdom and
   knowledge of himself of which the Spirit is the author, v. 17; that
   their eyes might be enlightened properly to apprehend the nature and
   value of that hope which is founded in the call of God; and the glory
   of the inheritance to be enjoyed among the saints, v. 18; and the
   greatness of that power which had been already exercised in their
   conversion, v. 19. The power which effected their spiritual
   resurrection, was the same as that which raised Christ from the dead,
   and exalted him above all created beings and associated him in the
   glory and dominion of God, vs. 20. 21. To him all things are made
   subject, and he is constituted the supreme head of the church, which is
   his body, the fulness or complement of the mystical person of him who
   fills the universe with his presence and power, vs. 22. 23.

  COMMENTARY.

   V. 15. Wherefore. This word is to be referred either to the whole
   preceding paragraph, or specially to v. 13. Because you Ephesians, you
   Gentile Christians, have obtained a portion in this inheritance, and,
   after having believed, have been sealed with the Holy Spirit of
   promise, &c.'--I also, i. e. as well as others, and especially
   yourselves.' The Ephesians might well be expected to be filled with
   gratitude for their conversion. The apostle assures them he joins them
   in their perpetual thanksgiving over this glorious event.

   Having heard of your faith in the lord Jesus. As Paul was the founder
   of the church in Ephesus, and had laboured long in that city, it has
   always excited remark that he should speak of having heard of their
   faith, as though he had no personal acquaintance with them. This form
   of expression is one of the reasons why many have adopted the opinion,
   as mentioned in the Introduction, that this epistle was addressed not
   to the Ephesians alone or principally, but to all the churches in the
   western part of Asia Minor. It is, however, not unnatural that the
   apostle should speak thus of so large and constantly changing a
   congregation, after having been for a time absent from them. Besides,
   the expression need mean nothing more than that he continued to hear of
   their good estate. The two leading graces of the Christian character
   are faith and love--faith in Christ and love to the brethren. Of these,
   therefore, the apostle here speaks. Your faith; te`n kath' umas
   pi'stin, which either means the faith which is with you; or as our
   version renders the words, your faith. Comp. in the Greek Acts 17, 28.
   18, 15. Faith in the Lord Jesus, i. e. faith or trust which has its
   ground in him. For examples of the construction of pistis with en, see
   Gal. 3, 26. Col. 1, 4. 1 Tim. 1, 14. 3, 13. 2 Tim. 1, 13. 3, 15. Comp.
   Mark 1, 15, and in the Septuagint Jer. 12, 6. Ps. 78, 22. This
   construction, though comparatively rare, is not to be denied, nor are
   forced interpretations of passages where it occurs to be justified, in
   order to get rid of it.

   In the Old Testament the phrases, the Lord said, the Lord did, our
   Lord, and the like, are of constant occurrence; and are used only, in
   this general way, of the Supreme God. We never hear of the Lord, nor
   our Lord, when reference is had to Moses or any other of the prophets.
   In the New Testament, however, what is so common in the Old Testament
   in reference to God, is no less common in reference to Christ. He is
   the Lord; the Lord Jesus; our Lord, &c. &c. It is this constant mode of
   speaking, together with the exhibition of his divine excellence, and
   holding him up as the object of faith and love, even more than any
   particular declaration, which conveys to the Christian reader the
   conviction of his true divinity. His being the object of faith and the
   ground of trust to immortal beings, is irreconcilable with any other
   assumption than that he is the true God and eternal life.

   And love towards all the saints, i. e. towards those who are saints;
   those who have been cleansed, separated from the world, and consecrated
   to God. This love is founded upon the character and relations of its
   objects as the people of God, and therefore it embraces all the saints.

   V. 16. I cease not giving thanks for you, making mention of you, &c.
   This does not mean, praying I give thanks;' but two things are
   mentioned--constant thanksgiving on their account, and intercession.

   V. 17. The burden of his prayer is contained in this and the verses
   following. The object of his prayer, or the person to whom it is
   addressed, is designated, first, as the God of our Lord Jesus Christ,
   i. e. the God, whose work Christ came to do, by whom he was sent, of
   whom he testified and to whom he has gone;--and secondly, o pate`r tes
   do'xes, the Father of glory. This designation is variously explained.
   By glory many of the Fathers understood the divine nature of Christ,
   and remarked that Paul here calls God, the God of Christ as a man, but
   his Father as God. [3] This interpretation of the phrase Father of
   glory,' is without the least support from the analogy of Scripture. It
   means either, the source or author of glory; or the possessor of glory,
   i. e. who is glorious. Comp. Acts 7, 1. 1 Cor. 2, 8, "Lord of glory."
   James 2, 1, and in Ps. 24, 7, "the king of glory."

   There are three leading petitions expressed in the prayer here
   recorded. First, for adequate knowledge of divine truth. Second, for
   due appreciation of the future blessedness of the saints. Third, for a
   proper understanding of what they themselves had already experienced in
   their conversion.

   His first prayer is thus expressed: That he may give unto you the
   Spirit of wisdom and revelation, in the knowledge of him. By pneuma
   sophi'as, the Spirit of wisdom, is to be understood the Holy Spirit,
   the author of wisdom, and not merely a state of mind, which consists in
   wisdom. It is true the word spirit is sometimes used in periphrases
   expressive of mental acts or states. As in 1 Cor. 4, 21, "spirit of
   meekness;" and 2 Cor. 4, 13, "The same spirit of faith," i. e. the same
   confidence. But in the present case the former interpretation is to be
   preferred. 1. Because the Holy Spirit is so constantly recognized as
   the source of all right knowledge; and 2. Because the analogy of
   Scripture is in favour of this view of the passage. In such passages as
   the following the word spirit evidently is to be understood of the Holy
   Spirit. John 15, 26, "Spirit of truth;" Rom. 8, 15, "Spirit of
   adoption;" comp. Gal. 4, 6, "God sent forth the Spirit of his Son into
   your hearts, crying, Abba, Father." 1 Thess. 1, 6, "Joy of the Holy
   Spirit." Rom. 15, 30, "Love of the Spirit." Gal. 5, 5, "We by the
   Spirit wait," &c. The Holy Spirit is the author of that wisdom of which
   the apostle speaks so fully in 1 Cor. 2, 6-10; and which he describes,
   first negatively as not of this world, and then affirmatively, as the
   hidden wisdom of God, which he had revealed, by the Spirit, for our
   glory. It is the whole system of divine truth, which constitutes the
   Gospel. Those who have this wisdom are the wise. There is a twofold
   revelation of this wisdom, the one outward, by inspiration, or through
   inspired men; the other inward, by spiritual illumination. Of both
   these the apostle speaks in 1 Cor. 2, 10-16, and both are here brought
   into view. Comp. Phil. 3, 15. By apokalupsis, revelation, therefore, in
   this passage is not to be understood, the knowledge of future events,
   nor the prophetic gift, nor inspiration. It is something which all
   believers need and for which they should pray. It is that manifestation
   of the nature or excellence of the things of God, which the Spirit
   makes to all who are spiritually enlightened, and of which our Saviour
   spoke, when he said in reference to believers, They shall all be taught
   of God.

   In the knowledge of him. The pronoun him refers not to Christ, but to
   God the immediate subject in this context. The word epignosis here
   rendered knowledge means accurate and certain, and especially,
   experimental knowledge; as in Rom. 3, 20, "By the law is the knowledge
   (the conviction) of sin." Eph. 4, 13. Phil. 1, 9. 1 Tim. 2, 4. The word
   expresses adequate and proper knowledge, the precise nature of which
   depends on the object known. The phrase is en epignosei, which some
   render as though eis with the accusative were used--unto knowledge, i.
   e. so as to know. Others connect these words with those which precede,
   and translate, wisdom in knowledge,' i. e. wisdom consisting in
   knowledge. Others again connect them with the following clause, Through
   knowledge your eyes being enlightened.' The simplest method is to refer
   them to what precedes.' May give you wisdom together with the knowledge
   of himself.' Comp. v. 8, and Phil. 1, 9, "That your love may abound in,
   i. e. together with, knowledge." The apostle's prayer is for the Holy
   Spirit to dwell in them, as the author of divine wisdom, and as the
   revealer of the things of God, which insight into the things of the
   Spirit, is connected with that knowledge of God in which eternal life
   essentially consists.

   V. 18. The eyes of your understanding being enlightened. Instead of
   dianoias understanding, the great majority of ancient manuscripts and
   versions read kardias head, which is no doubt the true reading. The
   word heart in Scripture is often used as we use the word soul, to
   designate the whole spiritual nature in man. Rom. 1, 21. 2 Cor. 4, 6.

   This clause pephotisme'nous tou`s ophthalmou`s tes kardi'as umon, may
   either be taken absolutely as our translators have understood it--or
   considered as in apposition and explanatory of what precedes. That he
   may give you the spirit of wisdom, &c., eyes enlightened, &c.' This
   latter mode of explanation is the one commonly adopted. The effect of
   the gift of the spirit of wisdom is this illumination, not of the
   speculative understanding merely, but of the whole soul. For light and
   knowledge in Scripture often include the ideas of holiness and
   happiness, as well as that of intellectual apprehension. Comp. such
   passages as John 8, 12, "Light of life." Acts 26, 18, "To turn from
   darkness to light." Eph. 5, 8, "Ye were.sometime darkness, but now are
   ye light in the Lord." Believers, therefore, are called "children of
   the light." Luke 16, 8. 1 Thess. 5, 5.

   The residue of this verse eis to` eide'nai umas, ktl. contains a second
   petition. Having prayed that the Ephesians might be enlightened in the
   knowledge of God and of divine things, the apostle here prays, as the
   effect of that illumination, that they may have a proper appreciation
   of the inheritance to which they have attained.

   That ye may know what is the hope of his calling, i. e. the hope of
   which his calling is the source; or to which he has called you. The
   vocation here spoken of is not merely the external call of the Gospel,
   but the effectual call of God by the Spirit, to which the word klesis
   in the epistles of Paul always refers. The word hope is by many here
   understood objectively for the things hoped for; as in Rom. 8, 24, and
   Col. 1, 5, "The hope laid up for you in heaven." It is then identical
   with the inheritance mentioned in the latter part of the verse. This,
   however, is a reason against that interpretation. There are two things
   which the apostle mentions and which he desires they may know. First,
   the nature and value of the hope which they are now, on the call of
   God, authorized to indulge; and secondly, the glory of the inheritance
   in reserve for them. It is better, therefore, to take the word in its
   ordinary subjective sense. It is a great thing to know, or estimate
   aright the value of a well founded hope of salvation.

   And what the riches of the glory of his inheritance, kai ti's o ploutos
   tes do'xes tes kleronomi'as autou, i. e. what is the abundance and
   greatness of the excellence of that inheritance of which God is the
   author. The apostle labours here, and still more in the following
   verses, for language to express the greatness of his conceptions. This
   inheritance is not only divine as having God for its author; but it is
   a glorious inheritance; and not simply glorious, but the glory of it is
   inconceivably great.

   In the saints, en tois agi'ois. These words admit of different
   constructions, but the most natural is to refer them to the immediately
   preceding clause, His inheritance in the saints; i. e. which is to be
   enjoyed among them. Comp. Acts 20, 32, and 26, 18, "An inheritance
   among them that are sanctified." Col. 1, 12, "Partakers of the
   inheritance of the saints in light." It was one part of the peculiar
   blessedness of the Gentile Christians, who had been strangers and
   foreigners, that they were become fellow-citizens of the saints. It was
   therefore an exaltation of the inheritance, now set before them, to
   call it the inheritance prepared for the saints, or peculiar people of
   God.

   V. 19. And what is the exceeding greatness of his power to us-ward who
   believe. This is the third petition in the apostle's prayer. He prays
   that his readers may have right apprehensions of the greatness of the
   change which they had experienced. It was no mere moral reformation
   effected by rational considerations; nor was it a self-wrought change,
   but one due to the almighty power of God. Grotius indeed, and
   commentators of that class, understand the passage to refer to the
   exertion of the power of God in the future resurrection and salvation
   of believers. But 1. It evidently refers to the past and not to the
   future. It is something which believers, as believers, had already
   experienced that he wished them to understand. 2. The apostle never
   compares the salvation of believers with the resurrection of Christ,
   whereas the analogy between his natural resurrection and the spiritual
   resurrection of his people, is one to which he often refers. 3. This is
   the analogy which he insists upon in this immediate connection. As God
   raised Christ from the dead and set him at his own right hand in
   heavenly places; so you, that were dead in sins, hath he quickened and
   raised you up together in him. This analogy is the very thing he would
   have them understand. They had undergone a great change; they had been
   brought to life; they had been raised from the dead by the same
   almighty power which wrought in Christ. There was as great a difference
   between their present and their former condition, as between Christ in
   the tomb and Christ at the right hand of God. This was something which
   they ought to know. 4. The parallel passage in Col. 2, 12, seems
   decisive of this interpretation. "Buried with him in baptism, wherein
   also ye are risen with him through faith of the operation of God, who
   raised him from the dead. And you, being dead in your sins and the
   uncircumcision of your flesh, hath he quickened together with him,
   having forgiven you all trespasses." In this passage it cannot be
   doubted that the apostle compares the spiritual resurrection of
   believers with the resurrection of Christ, and refers both events to
   the operation of God, or to the divine power. Such also is doubtless
   the meaning of the passage before us; and in this interpretation there
   has been a remarkable coincidence of judgment among commentators.
   Chrysostom says: "The conversion of souls is more wonderful than the
   resurrection of the dead." Oecumenius remarks on this passage: "To
   raise us from spiritual death is an exercise of the same power that
   raised Christ from natural death." Calvin says, "Some (i. e. Stulti
   homines) regard the language of the apostle in this passage as frigid
   hyperbole, but those who are properly exercised find nothing here
   beyond the truth." He adds: "Lest believers should be cast down under a
   sense of their unworthiness, the apostle recalls them to a
   consideration of the power of God; as though he had said, their
   regeneration is a work of God, and no common work, but one in which his
   almighty power is wonderfully displayed." Luther, in reference to the
   parallel passage in Colossians, uses the following language: "Faith is
   no such easy matter as our opposers imagine, when they say, Believe,
   Believe, how easy is it to believe.' Neither is it a mere human work,
   which I can perform for myself, but it is a divine power in the heart,
   by which we are new born, and whereby we are able to overcome the
   mighty power of the Devil and of death; as Paul says to the Colossians,
   In whom ye are raised up again through the faith which God works."'

   It is then a great truth which the apostle here teaches. He prays that
   his readers may properly understand ti' to` uperba'llon me'gethos tes
   duna'meos autou. The conversion of the soul is not a small matter; nor
   is it a work effected by any human power. It is a resurrection due to
   the exceeding greatness of the power of God.

   According to the working of his mighty power, kata` te`n ene'rgeian tou
   kra'tous tes ischu'os autou. The original here offers a remarkable
   accumulation of words.--According to the energy of the might of his
   power.' Ischus, kratos, energeia; Robur, Potential, Efficacia. The
   first is inherent strength; the second power; the third the exercise or
   efficiency of that strength. Or, as Calvin says, The first is the root,
   the second the tree, the third the fruit. Whatever be the precise
   distinction in the signification of the words, their accumulation
   expresses the highest form of power. It was nothing short of the
   omnipotence of God to which the effect here spoken of is due. No
   created power can raise the dead, or quicken those dead in trespasses
   and sins.

   The connection of this clause is somewhat doubtful. It may be referred
   to the words exceeding greatness of his power, i. e. kata` ene'rgeian
   may be referred to to` uperba'llon me'gethos, ktl. The sense would then
   be--That ye may know the exceeding greatness of his power, to us-ward
   that believe, which was, according to, or like, the working of his
   mighty power which wrought in Christ.' Or, pisteu'ontas kata`
   ene'rgeian may be connected, Who believe in virtue of the working of
   his mighty power.' In the one case this clause is a mere illustration
   or amplification of the idea of the divine power of which believers are
   the subject. In the other, it expresses more definitely the reason why
   the power which they had experienced was to be considered so great,
   viz., because their faith was due to the same energy that raised Christ
   from the dead. In either case the doctrinal import of the passage is
   the same. The considerations in favour of the latter mode of
   construction are: 1. The position of the clauses. According to this
   interpretation they are taken just as they stand. Us who believe in
   virtue of (kata) the working, &c.' 2. The frequency with which the
   apostle uses the preposition kata in the sense thus given to it. In ch.
   3, 7, he says, his conversion and vocation were (kata) in virtue of the
   working of God's power.' See also 3, 20. 1 Cor. 12, 8. Phil. 3, 21.
   Christ will fashion our bodies (kata) in virtue of the energy whereby
   he is able to subdue all things unto himself.' Col. 1, 29. 2 Thess. 2,
   9. To say, therefore, we believe in virtue of, &c.,' is in accordance
   with a usage familiar to this apostle. 3. The parallel passage in Col.
   2, 12, expresses the same idea. There the phrase is pi'stis ton
   energeias, faith of the operation of God, i. e. which he operates; here
   it is pi'stis kata ten energeian, faith in virtue of the operation,.
   The analogy between the expressions is so striking, that the one
   explains and authenticates the other.

   The prayer recorded in these verses is a very comprehensive one. In
   praying that the Ephesians might be enlightened with spiritual
   apprehensions of the truth, the apostle prays for their sanctification.
   In praying that they might have just conceptions of the inheritance to
   which they were called, he prayed that they might be elevated above the
   world. And in praying that they might know the exceeding greatness of
   the power exercised in their conversion, he prayed that they might be
   at once humble and confident; humble, in view of the death of sin from
   which they had been raised; and confident, in view of the omnipotence
   of that God who had begun their salvation.

   V. 20. Which he wrought in Christ when he raised him from the dead,
   ?hen ene'rgesen, ktl. There are two things evidently intended in these
   words. First, that the power which raises the believer from spiritual
   death, is the same as that which raised Christ from the, grave. And
   secondly, that there is a striking analogy between these events and an
   intimate connection between them. The one was not only the symbol, but
   the pledge and procuring cause of the other. The resurrection of Christ
   is both the type and the cause of the spiritual resurrection of his
   people, as well of their future rising from the grave in his glorious
   likeness. On this analogy and connection the apostle speaks at large in
   Rom. 6, 1-10, and also in the following chapters of this epistle. As
   often therefore as the believer contemplates Christ as risen and seated
   at the right hand of God, he has at once an illustration of the change
   which has been effected in his own spiritual state, and a pledge that
   the work commenced in regeneration shall be consummated in glory.

   And caused him to sit at his own right hand in the heavenly places.
   Kings place at their right hand those whom they design to honour, or
   whom they associate with themselves in dominion. No creature can be
   thus associated in honour and authority with God, and therefore to none
   of the angels hath he ever said: Sit thou at my right hand. Heb. 1, 13.
   That divine honour and authority are expressed by sitting at the right
   hand of God, is further evident from those passages which speak of the
   extent of that dominion and of the nature of that honour to which the
   exalted Redeemer is entitled. It is an universal dominion. Matt. 28,
   18. Phil. 2, 9. 1 Pet. 3, 22; and it is such honour as is due to God
   alone. John 5, 23.

   V. 21. The immediate subject of discourse in this chapter is the
   blessings of redemption conferred on believers. The resurrection and
   exaltation of Christ are introduced incidentally by way of
   illustration. The apostle dwells for a moment on the nature of this
   exaltation, and on the relation of Christ, at the right hand of God, to
   his church, and then, at the beginning of the following chapter,
   reverts to his main topic.

   The subject of the exaltation here spoken of is not the Logos, but
   Christ; the Theanthropos, or God-man. The possession of divine
   perfections was the necessary condition of this exaltation because, as
   just remarked, the nature and extent of the dominion granted to him,
   demand such perfections. It is a dominion not only absolutely
   universal, but it extends over the heart and conscience, and requires
   the obedience not only of the outward conduct but of the inward life,
   which is due to God alone. We therefore find the divine nature of
   Christ presented in the Scriptures as the reason of his being invested
   with this peculiar dominion. Thus in the second Psalm, it is said,
   "Thou art my Son; ask of me, I will give thee the heathen for thine
   inheritance. &c." That is, because thou art my son, ask and I will give
   thee this dominion. And in the first chapter of the epistle to the
   Hebrews, it is said, The Son, being the brightness of the Father's
   glory, and the express image of his person, and upholding all things by
   the word of his power, is set down at the right hand of the majesty on
   high. That is, because he is of the same nature with the Father and
   possesses the same almighty power, he is associated with him in his
   dominion. While the divine nature of Christ is the necessary condition
   of his exaltation, his mediatorial work is the immediate ground of the
   Theanthropos, God manifested in the flesh, being invested with this
   universal dominion. This is expressly asserted, as in Phil. 2, 9.
   Though equal with God, he humbled himself to become obedient unto
   death, wherefore also God hath highly exalted him.

   In illustration of the exaltation of Christ mentioned in v. 20, the
   apostle here says, He is seated huper ano, up above, high above all
   principality, and power, and might, and dominion. That these terms
   refer to angels is plain from the context, and from such passages as
   Rom. 8, 38. Col. 1, 16. Eph. 3, 10. 6, 12. Where angels are either
   expressly named, or the powers spoken of are said to be in heaven, or
   they are opposed to "flesh and blood," i. e. man, as a different order
   of beings. The origin of the application of these terms to angels
   cannot be historically traced. The names themselves suggest the reason
   of their use. Angels are called principalities, powers and dominions,
   either because of their exalted nature; or because through them God
   exercises his power and dominion; or because of their relation to each
   other. It is possible indeed that Paul had a polemic object in the use
   of these terms. This epistle and especially that to the Colossians,
   contain many intimations that the emanation theory, which afterwards
   assumed the form of Gnosticism, had already made its appearance in Asia
   Minor. And as the advocates of that theory used these terms to
   designate the different effluxes from the central Being, Paul may have
   borrowed their phraseology in order to refute their doctrine. Be this
   as it may, the obvious meaning of the passage is that Christ is exalted
   above all created beings.

   And every name, i. e., as the connection shows, every name of
   excellence or honour, that is named. That is, above every creature
   bearing such name as prince, potentate, ruler, or whatever other title
   there may be.

   Not only in this world, but also in that which is to come, en to aioni
   tou'to alla` kai` en to me'llonti. That is, not only in this age, but
   in the age to come. The words may have the general sense of, here or
   hereafter; as in Matt. 12, 32. According to Jewish usage, they
   designate the period before and the period after the advent of the
   Messiah. To this, however, there is no reference in the context. As in
   Matthew these words are used to express in the strongest terms that the
   sin against the Holy Ghost can never be forgiven; so here they are
   intended to add universality to the preceding negation. There is no
   name here or hereafter, in this world or in the next, over which Christ
   is not highly exalted.

   V. 22. And hath put all things under his feet. Christ is not only
   exalted above all creatures, but he has dominion over them; all are
   placed in absolute subjection to him. They are under his feet. This
   passage is a quotation from Ps. 8, 7. It is applied to Christ by this
   same apostle in 1 Cor. 15, 27, and Heb. 2, 8. In both of these passages
   the word all is pressed to the full extent of its meaning. It is made
   to include all creatures, all capable of subjection; all beings save
   God alone, are made subject to man in the person of Jesus Christ, the
   Lord of lords, and King of kings.

   There are two principles on which the application of this passage of
   Ps. 8 to Christ may be explained. The one is that the Psalm is a
   prophetic exhibition of the goodness of God to Christ, and of the
   dominion to be given to him. There is nothing, however, in the contents
   of the Psalm to favour the assumption of its having special reference
   to the Messiah. The other principle admits the reference of the Psalm
   to men generally, but assumes its full meaning to be what the apostle
   here declares it to be, viz., that the dominion which belongs to man is
   nothing less than universal. But this dominion is realized only in the
   Man Christ Jesus, and in those who are associated with him in his
   kingdom. This latter mode of explanation satisfies all the exigencies
   both of the original Psalm and of the passages where it is quoted in
   the New Testament.

   And gave him to be head over all things to the church, kai` auto`n
   e'doken kephale`n upe`r pa'nta te ekklesi'a. This may mean either, he
   gave him to the church as her head; or, he constituted him head for the
   church. The former is more consistent with the meaning of the verb
   didomi. It may, however, also signify to constitute; see 4, 11, and
   compare 1 Cor. 12, 28. In either case, Christ is declared to be head
   not of the universe, but of the church. This being admitted, upe`r
   pa'nta may be taken in immediate connection with kephalen, head over
   all, i. e. supreme head. This does not mean head over all the members
   of the church, as the Vulgate translates: caput super omnem ecclesiam;
   for pa'nta and ekklesi'a are not grammatically connected; but simply
   supreme head. Or we may adopt the interpretation of Chrysostom: ton
   onta huper panta ta oromena kai ta nooumena Christon, "Him, who is over
   all things visible and invisible, he gave to the church as her head."
   This gives a good sense, but supposes an unnatural trajection of the
   words. Luther also transposes the words: Und hat ihn gesetzt zum Haupt
   der Gemeinde ueber alles. So does De Wette: Und ihn gesetzet ueber
   alles zum Haupte der Gemeinde, And placed him over all as head of the
   church. In all these interpretations the main idea is retained; viz.
   that Christ is the head of the church. As in Col. 2, 10, it is said
   Christ is e kephale` pa'ses arches kai` exousi'as, the head of all
   principality and power, in the sense of supreme ruler; and as here in
   the immediately preceding context he is said to be exalted over all
   principality and power, and in the following context he is said to be
   the head of the church, which is his body, the two ideas may be here
   combined. Him he gave as head over all things, as head to his
   church.'--This is Meyer's interpretation. He, the exalted Saviour, the
   incarnate Son of God, seated as head of the universe, is made head of
   his church. This view of the passage has the advantage of giving panta
   the same reference here that it has in the preceding verse. All things
   are placed under his feet, and he head over all things, is head of the
   church.

   The sense in which Christ is the head of the church, is that he is the
   source of its life, its supreme ruler, ever present with it,
   sympathizing with it, and loving it as a man loves his own flesh. See
   4, 15. 16. 5, 23. 29. Rom. 12, 5. 1 Cor. 12, 27. Intimate union,
   dependence, and community of life, are the main ideas expressed by this
   figure.

   V. 23. Which is his body. This is the radical, orI formative idea of
   the church. From this idea are to be developed its nature, its
   attributes, and its prerogatives. It is the indwelling of the Spirit of
   Christ, that constitutes the church his body. And, therefore, those
   only in whom the Spirit dwells are constituent members of the true
   church. But the Spirit does not dwell in church officers, nor
   especially in prelates, as such; nor in the baptized, as such; nor in
   the mere external professors of the true religion; but in true
   believers, who therefore constitute that church which is the body of
   Christ, and to which its attributes and prerogatives belong.

   The main question which this verse presents for consideration is: In
   what sense is the church the fulness of Christ? There are, however, two
   other points which must be previously determined. In the first place,
   it is the church, and not Christ to whom the word fulness here refers.
   Some commentators adopt the following interpretation of the passage:
   Christ, the supreme head to the church (which is his body), the
   fulness, i. e. Christ is the fulness, of him that filleth all in all.'
   But 1. This interpretation violates the grammatical construction of the
   passage. 2. It rends the clauses very unnaturally asunder. 3. It
   assumes that the last clause of the verse, viz. who fills all in all,'
   refers to God, whereas it refers to Christ. 4. The sense thus obtained
   is unscriptural. The fulness of the Godhead is said to be in Christ;
   but Christ is never said to be the fulness of God.

   In the second place, the church is here declared to be the fulness of
   Christ, and not the fulness of God.--Some commentators understand the
   passage thus: The church, which is the body of Christ, is the fulness
   of him who fills all in all, i. e. of God.' But to this it is objected,
   1. That the construction of the passage requires that the last clause
   in the verse be referred to Christ; and 2. This interpretation supposes
   the word ple'roma fulness, to mean multitude.'The multitude belonging
   to him who fills all in all.' But this is a signification which the
   word never has in itself, but only in virtue of the word with which it
   is at times connected. The expression ple'roma tes poleos may be freely
   rendered, the multitude of the city, because that which fills a city is
   a multitude. But this does not prove that the word ple'roma itself
   signifies a multitude. There is no good reason then for departing from
   the ordinary interpretation, according to which, the church is declared
   to be the fulness of Christ.

   There are two opinions as to the meaning of this phrase, between which
   commentators are principally divided. First, the church may be called
   the fulness of Christ, because it is filled by him. As the body is
   filled, or pervaded by the soul, so the church is filled by the Spirit
   of Christ. Or, as God of old dwelt in the temple, and filled it with
   his glory, so Christ now dwells in his church and fills it with his
   presence. The sense is then good and scriptural. The church is filled
   by him, who fills all in all.' Or secondly, the church is the fulness
   of Christ, because it fills him, i. e. completes his mystical person.
   He is the head, the church is the body. It is the complement, or that
   which completes, or renders whole. As both these interpretations give a
   sense that is scriptural and consistent with the context, the choice
   between them must be decided principally by the New Testament usage of
   the word ple'roma. The former interpretation supposes the word to have
   a passive signification--that which is filled. But in every other case
   in which it occurs in the New Testament, it is used actively--that
   which does fill. Matt. 9, 16, The piece put into an old garment is
   called its fulness, i. e. that which is put in to fill it up.' Mark 6,
   43, The fragments which filled the baskets, are called their fulness.
   John 1, 16, Of his fulness,' means the plenitude of grace and truth
   that is in him. Gal. 4, 4, The fulness of the time, is that which
   renders full the specified time. Col. 2, 9, The fulness of the Godhead,
   is all that is in the Godhead. Eph. 3, 19, The fulness of God, is that
   of which God is full--the plenitude of divine perfections. 1 Cor. 10,
   26, The fulness of the earth, is that which fills the earth. The common
   usage of the word in the New Testament is therefore clearly in favour
   of its being taken in an active sense here. The church is the fulness
   of Christ--in that it is the complement of his mystic person. He is the
   head, the church is his body.

   In favour of the other interpretation it may be urged,--1. That
   ple'roma has in the Classics, in Philo, in the writings of the
   Gnostics, at times, a passive sense. 2. The meaning thus afforded is
   preferable. It is a more scriptural and more intelligible statement, to
   say that Christ fills his church, as the soul pervades the body--or as
   the glory of the Lord filled the temple, than to say that the church in
   any sense fills Christ. 3. Ple'roma must be taken in a sense which
   suits the participle pleroumenou; the church is filled by him who fills
   all things.' The second and third of these reasons are so strong as to
   give this interpretation the preference in the minds of those to whom
   the usus loquendi of the New Testament is not an insuperable objection.

   That filleth all in all, tou ta` pa'nta en pasi pleroume'nou. This
   clause, as before remarked, refers to Christ, as the construction
   obviously demands. The participle pleroume'nou is by almost all
   commentators assumed to have in this case an active signification. This
   assumption is justified by the exigency of the place, and by the fact
   that in common Greek the passive forms of this verb are at times used
   in an active sense. That there is no such case in the New Testament, is
   not therefore a sufficient reason for departing from the ordinary
   interpretation.

   The expression, ta` pa'nta en pasi, all in all, or, all with all, does
   not mean all the church in all its members, or with all grace, but the
   universe in all its parts. There is nothing in the context to restrict
   or limit ta` pa'nta. The words must have the latitude here which
   belongs to them in the preceding verses. The analogy of Scripture is in
   favour of this interpretation. God's relation to the world, or totality
   of things external to himself, is elsewhere expressed in the same
   terms. Jer. 23, 24, " Do not I fill heaven and earth? saith the Lord."
   Comp. 1 Kings 8, 27. Ps. 139, 7. In the New Testament Christ is set
   forth as creating, sustaining, and pervading the universe. Col. 1, 16.
   17. Heb. 1, 3. Eph. 4, 10. This, therefore, determines the sense in
   which he is here said to fill all things. It is not that he replenishes
   all his people with his grace; but that he fills heaven and earth with
   his presence. There is no place where he is not. There is no creature
   from which he is absent. By him all things consist; they are upheld by
   his presence in them and with them. The union, therefore, which the
   church sustains, and which is the source of its life and blessedness,
   is not with a mere creature, but with Christ, God manifested in the
   flesh, who pervades and governs all things by his omnipresent power.
   The source of life, therefore, to the church is inexhaustible and
   immortal.
     __________________________________________________________________

   [1] CALVIN thinks there is a sense in which good angels may be said to
   be redeemed by Christ. On this passage, he says: Nihil tamen impedit,
   quominus angelos quoque dicamus recollectos fuisse, non ex
   dissipatione, sed primum. ut perfecte et solide adhereant Deo; deinde
   ut perpetuum statum retineant . . . . Quis neget, tam angelos quam
   homines, in firmum ordinem Christo gratia fuisse redactos? homines enim
   perditi erant, angeli vero non erant extra periculum. Again, on the
   parallel passage in Colossians, he says: Duabus de causis angelos
   quoque oportuit cum Deo pacificari, nam quam creaturae sint extra
   lapsus periculum non erant, non nisi Christi gratia fuissent confirmati
   . . . . Deinde in hac ipsa obedientia, quam praestant Deo, non est tam
   exquisita perfectio, ut Deo omni ex parte et extra veniam satisfaciat.

   [2] His words are: kleroun, dicitur, qui alteri dat possessionem,
   klerousthai, qui eam accipit.

   [3] So BENGEL, who explains the expression thus: Pater gloriae,
   infinitae illius, quae refulget in facie Christi; immo gloriae quae est
   ipse filius Dei.
     __________________________________________________________________

CHAPTER II.

   THE APOSTLE CONTRASTS THE SPIRITUAL STATE OF THE EPHESIANS BEFORE THEIR
   CONVERSION, WITH THAT INTO WHICH THEY HAD BEEN INTRODUCED BY THE GRACE
   OF GOD, VS. 1-10.--HE CONTRASTS THEIR PREVIOUS CONDITION AS ALIENS,
   WITH THAT OF FELLOW-CITIZENS OF THE SAINTS AND MEMBERS OF THE FAMILY OF
   GOD, VS. 11-22.

   SECTION I.--Vs. 1-10.

    And you hath he quickened, who were dead in trespasses and sins,

   2. wherein in time past ye walked according to the course of this
   world, according to the prince of the power of the air, the spirit that
   now worketh in the children of disobedience:

   3. among whom also we all had our conversation in times past in the
   lusts of our flesh, fulfilling the desires of the flesh and of the
   mind; and were by nature the children of wrath, even as others.

   4. But God, who is rich in mercy, for his great love wherewith he loved
   us,

   5. even when we were dead in sins, hath quickened us together with
   Christ, (by grace ye are saved;)

   6. and hath raised us up together, and made us sit together in heavenly
   places in Christ Jesus:

   7. that in the ages to come he might show the exceeding riches of his
   grace in his kindness towards us, through 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, lest any man should boast.

   10. For we are his workmanship, created in Christ Jesus unto good
   works, which God hath before ordained that we should walk in them.

  ANALYSIS.

   There are three principal topics treated of in this Section. First, the
   spiritual state of the Ephesians before their conversion. Second, the
   change which God had wrought in them. Third, the design for which that
   change had been effected.

   I. The state of the Ephesians before their conversion, and the natural
   state of men universally, is one of spiritual death, which includes--1.
   A state of sin. 2. A state of subjection to Satan and to our own
   corrupt affections. 3. A state of condemnation, vs. 1-3.

   II. The change which they had experienced was a spiritual resurrection;
   concerning which the apostle teaches--1. That God is its author. 2.
   That it is a work of love and grace. 3. That it was through Christ, or
   in virtue of union with him. 4. That it involves great exaltation, even
   an association with Christ in his glory, vs. 4-6.

   III. The design of this dispensation is the manifestation through all
   coming ages of the grace of God. It is a manifestation of grace--1.
   Because salvation in general is of grace. 2.. Because the fact that the
   Ephesian Christians believed or accepted of this salvation was due not
   to themselves but to God. Faith is his gift. 3. Because good works are
   the fruits not of nature, but of grace. We are created unto good works.

  COMMENTARY.

   V. 1. And you hath he quickened, who were dead in trespasses and sins.
   There is an intimate connection between this clause and the preceding
   paragraph. In v. 19 of the first chapter the apostle prays that the
   Ephesians might duly appreciate the greatness of that power which had
   been exercised in their conversion. It was to be known from its
   effects. It was that power which was exercised in the resurrection and
   exaltation of Christ, and which had wrought an analogous change in
   them. The same power which quickened Christ has quickened you. The
   conjunction kai therefore is not to be rendered also, "you also," you
   as well as others. It serves to connect this clause with what precedes.
   God raised Christ from the dead, and he has given life to you dead in
   trespasses and sins.'

   The grammatical construction of these words is doubtful. Some connect
   them immediately with the last clause of the first chapter.--Who fills
   all in all and you also,' i. e. umas is made to depend on pleroume'nou.
   This, however, to make any tolerable sense, supposes the preceding
   clause to have a meaning which the words will not bear. Others refer
   the beginning of this verse to the 20th ver. of the preceding chapter
   or at least borrow from that verse the verb required to complete the
   sense in this. God raised Christ, and he has raised you, egeiras ton
   Christon, kai humas egeire. There is indeed this association of ideas,
   but the two passages are not grammatically thus related. The first
   seven verses of this chapter form one sentence, which is so long and
   complicated that the apostle is forced, before getting to the end of
   it, slightly to vary the construction; a thing of very frequent
   occurrence in his writings. He dwells so long in vs. 2, 3, 4, on the
   natural state of the Ephesians, that he is obliged in v. 5, to repeat
   substantially the beginning of v. 1, in order to complete the sentence
   there commenced. You dead on account of sin,--wherein ye walked
   according to the course of the world, subject to Satan, associated with
   the children of disobedience, among whom we also had our conversation,
   and were the children of wrath even as others--us, dead on account of
   trespasses hath God quickened.' This is the way the passage stands. It
   is plain, therefore, that the sentence begun in the first verse, is
   resumed with slight variation in the fifth. This is the view taken by
   our translators, who borrow from the fifth verse the verb ezoopoi'ese
   necessary to complete the sense of the first.

   Paul describes his readers before their conversion as dead. In
   Scripture the word life is the term commonly used to express a state of
   union with God, and death a state of alienation from him. Life,
   therefore, includes holiness, happiness and activity; and death,
   corruption, misery and helplessness. All the higher forms of life are
   wanting in those spiritually dead; they are secluded from all the
   sources of true blessedness, and they are beyond the reach of any help
   from creatures. They are dead.

   The English version renders the clause, tois parapto'masi kai` tais
   amarti'ais, dead in trespasses and sins.' But there is no preposition
   in the original text, and therefore, the great majority of commentators
   consider the apostle as assigning the cause, and not describing the
   nature of this death, Dead on account of trespasses and sins.' [4] The
   former of these words is generally considered as referring to outward
   transgressions, the latter is more indefinite, and includes all sinful
   manifestations of amarti'a, i. e. of sin considered as an inherent
   principle. [5]

   V. 2. Wherein in time past ye walked. Their former condition, briefly
   described in the first verse, as a state, of spiritual death, is in
   this and the verses following. more particularly characterized. They
   walked in sin. They were daily conversant with it, and devoted to it.
   They were surrounded by it, and clothed with it. They lived according
   to the course of this world. In this clause we have not only the
   character of their life stated, but the governing principle which
   controlled their conduct. They lived according to, and under the
   control of, the spirit of the world. The expression to`n aiona tou
   ko'smou does not elsewhere occur, and is variously explained. The most
   common interpretation assumes that the word aion is here used in its
   classical, rather than its Jewish sense. It is referred to the old verb
   ao, to breathe, and hence means, breath, vital principle, life,
   life-time, and then duration indefinitely. According to the life of
   this world, therefore, means according to the ruling principle, or
   spirit of the world.' This is substantially the sense expressed in our
   version, and is much to be preferred to any other interpretation. In
   all such forms of speech the depravity of men is taken for granted. To
   live after the manner of men, or according to the spirit of the world,
   is to live wickedly, which of course implies that men are wicked; that
   such is the character of the race in the sight of God.

   Others, adhering to the New Testament sense of the aion, translate this
   clause thus: according to the age of this world, i. e. in a way suited
   to the present age of the world, as it is now, compared to what it is
   to be when Christ comes. Others again give aion a Gnostic
   sense--according to the Eon of this world, i. e. the devil. To this
   Meyer objects: 1. That it is more than doubtful whether any distinct
   reference to nascent Gnosticism is to be found in this epistle; and 2.
   That such a designation of Satan would have been unintelligible to all
   classes of readers.

   This subjection to sin is, at the same time, a subjection to Satan, and
   therefore the apostle adds, kata` to`n a'rchonta tes exousi'as tou
   ae'ros, according to the prince of the power of the air. In 2 Cor. 4,
   4, Satan is called the god, and in John 12, 31, the prince, of this
   world. He is said to be the prince of the demons. Matt. 9, 34. A
   kingdom is ascribed to him, which is called the kingdom of darkness.
   All wicked men and evil spirits are his subjects, and are led captive
   by him at his will. It is according to this ruler of the darkness of
   this world, agreeably to his will and under his control, that the
   Ephesians lived before their conversion. Though there is perfect
   unanimity among commentators, that the phrase to`n a'rchonta tes
   exousi'as is a designation of Satan, there is much difference of
   opinion as to the precise import of the terms. First, the genitive,
   exousi'as, may be taken as qualifying the preceding noun--Prince of the
   power,' for powerful prince,' or, prince to whom power belongs.' Or,
   secondly, exousi'a may be taken metonymically for those over whom power
   is exercised, i. e. kingdom, as it is used in Col. 1, 13. Or, thirdly,
   it may designate those to whom power belongs, as in the preceding ch.
   v. 21. All principality and power' there means, all those who have
   dominion and power. This last mentioned explanation is the one
   generally preferred, because most in accordance with Paul's use of the
   word, and because the sense thus obtained is so suited to the context
   and the analogy of Scripture. Satan is the prince of the powers of the
   air, i. e. of those evil spirits, who are elsewhere spoken of as
   subject to his dominion.

   Of the air. The word aer signifies either the atmosphere, or darkness.
   The whole phrase, therefore, may mean either, the powers who dwell in
   the air, or the powers of darkness. In favour of the former explanation
   is the common meaning of the word, and the undoubted fact that both
   among the Greeks and Jews it was the current opinion of that age that
   our atmosphere was the special abode of spirits. In favour of the
   latter, it may be urged that the Scriptures nowhere else recognize or
   sanction the doctrine that the air is the dwelling place of spirits.
   That opinion, therefore, in the negative sense at least, is
   unscriptural, i. e. has no scriptural basis, unless in this place. And
   secondly, the word skotos, darkness, is so often used just as aer is
   here employed, as to create a strong presumption that the latter was
   meant to convey the same meaning as the former. Thus, "the power of
   darkness," Luke 22, 53; "the rulers of darkness," Eph. 6, 12; "the
   kingdom of darkness," Col. 1, 13, are all scriptural expressions, and
   are all used to designate the kingdom of Satan. Thirdly, this
   signification of the word is not without the authority of usage. The
   word properly, especially in the earlier writers, means the lower,
   obscure, misty atmosphere, as opposed to aither, the pure air. Hence it
   means obscurity, darkness, whatever hides from sight.

   There is a third interpretation of this phrase, which retains the
   common meaning of the word, but makes it express the nature and not the
   abode of the powers spoken of. Of the earth' may mean earthy; so of the
   air' may mean aerial. These demons do not belong to our earth, they
   have not a corporeal nature; they belong to a different and higher
   order of beings. They are aerial or spiritual. This passage is thus
   brought into accordance with what is said in Eph. 6, 12. Evil spirits
   are there said to be in heavenly places,' i. e. in heaven. That is,
   they do not belong to this earth; they are heavenly in their nature, as
   spirits without the trammels of flesh and blood. Such at least is one
   interpretation of Eph. 6, 12. By powers of the air, according to this
   view, we are to understand, unearthly, superhuman, incorporeal,
   spiritual beings over whom Satan reigns. This interpretation seems to
   have been the one generally adopted in the early church.

   The spirit that now worketh in the children of disobedience, tou
   pneu'matos tou nun energountos, ktl. This again is a difficult clause.
   Our version assumes that the word pneu'matos, spirit, is in apposition
   with the word a'rchonta, prince. The prince of the power of the air, i.
   e. the spirit, who now works in the children of disobedience.' The
   objection to this is that pneu'matos is in the genitive and a'rchonta
   in the accusative. This interpretation therefore cannot be adopted
   without assuming an unusual grammatical irregularity. Others prefer
   taking pneu'matos as in apposition to exousi'as. The sense is then
   either: Prince of the power of the air, i. e. prince of the spirit, i.
   e. spirits, who now work;' or, Prince of the spirit, which controls the
   children of disobedience.' The former of these expositions gives a good
   sense. Satan is the prince of those spirits who are represented in
   Scripture as constantly engaged in leading men into sin. But it does
   violence to the text, as there is no other case where the singular
   pneuma is thus used collectively for the plural. To the latter
   interpretation it may be objected that the sense thus obtained is
   feeble and obscure, if the word spirit is made to mean disposition of
   men;' which, to say the least, is a very vague and indefinite
   expression, and furnishes no proper parallelism to the preceding clause
   "powers of the air." But by spirit may be meant the evil principle
   which works in mankind. Compare 1 Cor. 2, 12. Luther and Calvin both
   give the same interpretation that is adopted by our translators. Beza,
   Bengel, and most of the moderns make spirit mean the spirit of the
   world as opposed to the Spirit of God.

   The phrase children of disobedience (en tois uiois tes apeithei'as)
   does not mean disobedient children--for that would imply that those
   thus designated were represented as the children of God, or children of
   men, who were disobedient. The word children expresses their relation,
   so to speak, to disobedience, which is the source of their distinctive
   character. The word son is often used in Scripture to express the idea
   of derivation or dependence in any form. Thus the 'sons of famine' are
   the famished; the 'sons of Belial' are the worthless; the 'sons of
   disobedience' are the disobedient. The word apeitheia means,
   unwillingness to be persuaded, and is expressive either of disobedience
   in general, or of unbelief which is only one form of disobedience. In
   this case the general sense is to be preferred, for the persons spoken
   of are not characterized as unbelievers, or as obstinately rejecting
   the gospel, but as disobedient or wicked. The fact asserted in this
   clause, viz., that Satan and evil spirits work in men, or influence
   their opinions, feelings and conduct, is often elsewhere taught in
   Scripture. Matt. 13, 38. John 12, 31; 8, 44. Acts 26, 18. 2 Cor. 4, 4.
   The fact is all that concerns us, we need not understand how they exert
   this influence. We do not know how the intercourse of disembodied
   spirits is conducted, and therefore cannot tell how such spirits have
   access to our minds to control their operations. The influence,
   whatever it is, and however effectual it may be, does not destroy our
   freedom of action, any more than the influence of one man over his
   fellows. Still it is an influence greatly to be dreaded. These spirits
   of wickedness are represented as far more formidable adversaries than
   those who are clothed in flesh and blood. Blessed are those for whom
   Christ prays, as he did for Peter, when he sees them surrounded by the
   wiles of the devil.

   V. 3. Among whom also we all had our conversation in times past. It
   appears not only from ch. 1: 11, 13, and from the connection in this
   place, but still more clearly from v. 11 and those following, in this
   chapter, that by you in this whole epistle, the apostle means Gentiles;
   and by we, when the pronouns are contrasted as here, the Jews. The
   spiritual condition of the Ephesians before their conversion was not
   peculiar to them as Ephesians or as heathen. All men, Jews and
   Gentiles, are by nature in the same state. Whatever differences of
   individual character, whatever superiority of one age or nation over
   another may exist, these are but subordinate diversities. There is as
   to the main point, as this apostle elsewhere teaches. no difference;
   for all have sinned and come short of the glory of God. There is also
   no essential difference as to the way in which different communities or
   individuals manifest the depravity common to them all. There is very
   great difference as to the degree and the grossness of such
   manifestations, but in all the two comprehensive forms under which the
   corruption of our nature reveals itself, "the desires of the flesh and
   of the mind," are clearly exhibited. The apostle therefore does not
   hesitate to associate his countrymen with the Gentiles in this
   description of their moral condition, although the former were in many
   respects so superior to the latter. Nay, he does not hesitate to
   include himself, though he was before his conversion as touching the
   righteousness which is of the law blameless.' All men, whatever their
   outward conduct may be, in their natural state have "a carnal mind" as
   opposed to "a spiritual mind." See Rom. 8, 5-7. They are all governed
   by the things which are seen and temporal, instead of those which are
   not seen and eternal. Paul therefore says of himself and fellow Jews
   that they all had their conversation among the children of
   disobedience. They were not separated from them as a distinct and
   superior class, but were associated with them, congenial in character
   and life.

   Wherein this congeniality consisted is stated in the following clauses.
   As the Gentiles so also the Jews had their conversation, i. e. they
   lived in the lusts of the flesh. The word epithumi'a, lust, means
   strong desire, whether good or bad. In Scripture most commonly it is
   taken in a bad sense, and means inordinate desire of any kind. The
   lusts of the flesh' are those irregular desires which have their origin
   in the flesh. By the flesh, however, is not to be understood merely our
   sensuous nature, but our whole nature considered as corrupt. The
   scriptural usage of the word sarx is very extensive. It means the
   material flesh, then that which is external, then that which is
   governed by what is material, and in so far sinful; then that which is
   sinful without that limitation; whatever is opposed to the Spirit, and
   in view of all these senses it means mankind. See Phil. 3, 4, where the
   apostle includes under the word flesh, his descent from the Hebrews,
   his circumcision, and his legal righteousness. Gal. 3, 3. 5, 19-21. In
   this latter passage, envy, hatred, heresy, are included among the works
   of the flesh, as well as revellings and drunkenness. It depends on the
   immediate context whether the word, in any given place, is to be
   understood of our whole nature considered as corrupt, or only of the
   sensuous or animal part of that nature. When it stands opposed to what
   is divine, it means what is human and corrupt; when used in opposition
   to what is intellectual or spiritual in our nature, it means what is
   sensuous. In the present case it is to be taken in its wide sense
   because there is nothing to limit it, and because in the following
   clause it is defined as including both,--"the desires of the flesh (in
   the restricted sense of the word) and of the mind." The word thele'mata
   rendered desires, means rather behests, commands. The things done were
   those which the flesh and the mind willed to be done. They were the
   governing principles to whose will obedience was rendered. Dianoia,
   mind, is used here for the whole thinking and sentient principle, so
   far as distinguished from the animal principle. Frequently it means the
   intellect, here it refers more to the affections. Comp. Col. 1, 21,
   "Enemies in your mind." Lev. 19, 7, "Thou shalt not hate thy brother in
   thy mind." Numbers 15, 39, "Follow not after your own minds." Jews and
   Gentiles, all men, therefore, are represented in their natural state as
   under the control of evil. They fulfil the commands of the flesh and of
   the mind.

   And were by nature the children of wrath even as others, kai` e'metha
   te'kna phu'sei orges. The expression " \children of wrath," agreeably
   to a Hebrew idiom above referred to, means the objects of wrath,'
   obnoxious to punishment. Compare Deut. 25, 2, 'son of stripes,' one to
   be beaten. 1 Sam. 20, 31. 2 Sam. 12, 5, 'son of death,' one certainly
   to die. The idea of worthiness is not included in the expression,
   though often implied in the context. The phrase 'son of death,' means
   one who is to die, whether justly or unjustly. So children of wrath,'
   means simply the objects of wrath.' But as the wrath spoken of is the
   displeasure of God, of course the idea of ill-desert is necessarily
   implied.

   The word phu'sis in signification and usage corresponds very nearly to
   our word nature. When used, as in this case, to indicate the source or
   origin of any thing in the character or condition, it always expresses
   what is natural or innate, as opposed to what is made, taught,
   superinduced, or in any way incidental or acquired. This general idea
   is of course variously modified by the nature of the thing spoken of.
   Thus when the apostle says, Gal. 2, 15, hemeis phu'sei Ioudaioi, we by
   nature Jews, he means Jews by birth, in opposition to profession. In
   Gal. 4, 8, it is said of the heathen deities that they are not by
   nature gods, they are such only by appointment, or in virtue of the
   opinions of men. In Rom. 2, 13, men are said to do by nature the things
   of the law, i. e. the source of these moral acts is to be sought in
   their natural constitution, not in the instruction or example of
   others. In Rom. 2, 27, uncircumcision is said to be by nature, i. e.
   natural, not acquired. This usage is common in the classic writers.
   Thus Plato, de Legibus, lib. 10, says, Some teach that the gods are hou
   phusei, alla tisi nomois,' i. e. that they owe their divinity not to
   nature but to certain laws. Afterwards he says, Some things are right
   by nature, others by law.' In another place, he says, of certain
   persons, They were phusei barbarians, no'mo Greeks;' by birth
   barbarians, but by law Greeks. In these writers the expressions, by
   nature selfish,' by nature swift to anger,' by nature avaricious,' &c.,
   are of very frequent occurrence. In all such cases the general sense is
   the same. The thing predicated is affirmed to be natural. It is
   referred to the natural constitution or condition as opposed to what is
   acquired. According to this uniform usage the expression, We were by
   nature the children of wrath,' can only mean, We were born in that
   condition.' It was something natural. We did not become the children of
   wrath, but were already such as we were born. [6] The simple fact is
   asserted, not the reason of it. It is by nature, not on account of
   nature that we are here declared to be the children of wrath. The
   Scriptures do indeed teach the doctrine of inherent, hereditary
   depravity, and that that depravity is of the nature of sin, and
   therefore justly exposes us to the divine displeasure. And this
   doctrine may be fairly implied in the text, but it is not asserted. In
   other words, phu'sis does not mean natural depravity, and the dative
   (phu'sei) does not here mean on account of. The assertion is that men
   are born in a state of condemnation, and not that their nature is the
   ground of that condemnation. This is, indeed, an old and widely
   extended interpretation; but it does violence to the force of the word
   phu'sis, which means simply nature, and not either holy or corrupt
   nature. The idea of moral character may be implied in the context, but
   is not expressed by the word. When we say, a man is by nature kind,' it
   is indeed implied that his nature is benevolent, but nature does not
   signify natural benevolence.' Thus when it is said, men are by nature
   corrupt,' or, by nature the children of wrath,' all that is asserted is
   that they are born in that condition.

   Others take phu'sis to mean in this place simply disposition,
   character, inward state of mind; very much as we often use the word
   heart. According to this view, the word means not quod nascenti inest,
   sed quod consuetudo in naturam vertit. The sense then is: We, as well
   as others are, as to our inward disposition or state of mind, children
   of wrath.' All the expressions quoted by Clericus and other advocates
   of this interpretation, are really proofs that the word phu'sis has not
   the signification which they assign to it. When it is said that
   Barbarians are by nature rapacious, the Syrians by nature fickle, the
   Lacedemonians taciturn, more is meant than that such is the actual
   character of these people. The characteristic trait asserted of them is
   referred to what is innate or natural. In other words phu'sis does not
   mean, in such cases, simply disposition, but innate disposition.

   Still more remote from the proper meaning of the terms is the
   interpretation which renders phu'sei truly, really. This is
   substituting an idea implied in the context for the signification of
   the word. When Paul says, the heathen deities are not by nature gods,
   he does indeed say they are not really gods; but this does not prove
   that by nature means truly.

   Another exposition of this passage is, that the apostle here refers to
   the incidental cause of our being the children of wrath. Our exposure
   to the divine displeasure is due to our nature, because that nature
   being what it is, filled with various active principles innocent or
   indifferent, leads us into sin, and we thus become children of wrath.
   It is not by nature, but durch Entwickelung natuerlicher Disposition,
   through the development of natural disposition,' as Meyer expresses
   this idea. This is a theological hypothesis rather than an
   interpretation. When it is said men are by nature desirous of truth, by
   nature honest, by nature cruel, more is affirmed than that they become
   such, under the influence of natural principles of which these
   characteristics cannot be predicated. The very reverse is the thing
   asserted. It is affirmed that love of truth, honesty, or cruelty are
   attributes of the nature of those spoken of. In like manner when it is
   said, We are by nature the children of wrath,' the very thing denied
   is, that we become such by a process of development. The assertion is
   that we are such by nature, as we were born. The truth here taught,
   therefore, is that which is so clearly presented in other parts of
   Scripture, and so fully confirmed by the history of the world and faith
   of the church, viz. that mankind as a race are fallen; they had their
   probation in Adam, and therefore are born in a state of condemnation.
   They need redemption from the moment of their birth; and therefore the
   seal of redemption is applied to them in baptism, which otherwise would
   be a senseless ceremony.

   V. 4. The apostle having thus described the natural state of men, in
   this and the following verses, unfolds the manner in which those to
   whom he wrote had been delivered from that dreadful condition. It was
   by a spiritual resurrection. God, and not themselves, was the author of
   the change. It was not to be referred to any goodness in them, but to
   the abounding love of God. The objects of this love were not Jews in
   distinction from the Gentiles, nor the Gentiles as such, nor men in
   general, but us, i. e. Christians, the actual subjects of the
   life-giving power here spoken of. All this is included in this verse.

   ?Ho de` Theo`s, but God, i. e. notwithstanding our guilt and
   corruption, God, being rich in mercy, plou'sios o`n en ele'ei, i. e.
   because he is rich in mercy. Eleos is, ipsum miseris succurrendi
   studium,' the desire to succour the miserable;' oiktirmos is pity. Love
   is more than either. It was not merely mercy which has all the
   miserable for its object; but love which has definite individual
   persons for its objects, which constrained this intervention of God for
   our salvation. Therefore the apostle adds, dia` te`n polle`n aga'pen
   autou. Dia is not to be rendered through, but on account of. It was to
   satisfy his love, that he raised us from the death of sin.

   V. 5. Kai` o'ntas emas. The conjunction kaidoes not serve merely to
   resume the connection; nor is it to be referred to emas, us also, us as
   well as others; but it belongs to the participle.--And being,' i. e.
   even when we were dead in trespasses. Notwithstanding our low, and
   apparently helpless condition, God interfered for our recovery.

   Sunezoopoi'ese to Christo, he quickened us together with Christ.
   Zoopoiein means, to make alive, to impart life. In the New Testament it
   is almost always used of the communication of the life of which Christ
   is the author. It either comprehends every thing which is included in
   salvation, the communication of life in its widest scriptural sense; or
   it expresses some one point or moment in this general life-giving
   process. As the death from which the Christian is delivered includes
   condemnation (judicial death), pollution, and misery; so the life which
   he receives comprehends forgiveness (justification), regeneration, and
   blessedness. Thus in 2 Cor. 2, 12. 13, the apostle says, "And you being
   dead in your sins and the uncircumcision of your flesh, hath he
   quickened together with him, having forgiven you all trespasses." As,
   however, in the passage before us, the words "hath raised us up," and
   "hath made us to sit in heavenly places," are connected with the word
   "he hath quickened," the latter must be limited to the commencement of
   this work of restoration. That is, it here expresses deliverance from
   death and the imparting of life, and not the whole work of salvation.

   We are said to be quickened together with Christ.' This does not mean
   merely that we are quickened as he was, that there is an analogy
   between his resurrection from the grave, and our spiritual
   resurrection; but the truth here taught is that which is presented in
   Rom. 6, 6. 8. Gal. 2, 19. 20. 2 Cor. 5, 14. 1 Cor. 15, 22. 23, and in
   many other passages, viz. that in virtue of the union, covenant and
   vital, between Christ and his people, his death was their death, his
   life is their life, and his exaltation is theirs. Hence all the verbs
   used in this connection, sunezoopoi'ese, sunegeire, sunekathise, are in
   the past tense. They express what has already taken place, not what is
   future; not what is merely in prospect. The resurrection, the
   quickening and raising up of Christ's people were in an important sense
   accomplished, when he rose from the dead and sat down at the right hand
   of God. Ei gar he aparche ze, kai hemeis, is the pregnant comment of
   Chrysostom. The life of the whole body is in the head, and therefore
   when the head rose, the body rose. Each in his order however; first
   Christ, and then they that are Christ's.

   The apostle says, by way of parenthesis, by grace are ye saved. The
   gratuitous nature of salvation is one of the most prominent ideas of
   the context and of the epistle. The state of men was one of
   helplessness and ill-desert. Their deliverance from that state is due
   to the power and the unmerited love of God. They neither deserved to be
   saved, nor could they redeem themselves. This truth is so important and
   enters so deeply into the very nature of the Gospel, that Paul brings
   it forward on every fit occasion. And if the mode in which le speaks of
   our deliverance, does not of itself show it to be gratuitous, he
   introduces the declaration parenthetically, lest it should be for a
   moment forgotten.

   V. 6. And hath raised us up and caused us to sit together in heavenly
   places in Christ Jesus. This is an amplification of what precedes. In
   its widest sense the life, which in v. 5 is said to be given to us,
   includes the exaltation expressed in this verse. It is, therefore, only
   by way of amplification that the apostle, after saying we are made
   partakers of the life of Christ, adds that we are raised up and
   enthroned with him in heaven. To understand this we must know what is
   here meant by "heavenly places," and in what sense believers are now
   the subjects of the exaltation here spoken of. Throughout this epistle
   the expression "heavenly places" means heaven. But the latter phrase
   has in Scripture a wide application. It means not only the atmospheric
   heavens in which the clouds have their habitation; and the stellar
   heavens in which the sun, moon and stars dwell; and the third heavens,
   i. e. the place where God specially manifests his presence and where
   the glorified body of Christ now is, but also the state into which
   believers are introduced by their regeneration. In this last sense it
   coincides with one of the meanings of the phrase "kingdom of heaven."
   It is that state of purity, exaltation and favour with God, into which
   his children are even in this world introduced. The opposite state is
   called "the kingdom of Satan;" and hence men are said to be translated
   from "the kingdom of darkness into the kingdom of God's dear Son." It
   is in this sense of the word that we are said, Phil. 3, 20, to be the
   citizens of heaven. We, if Christians, belong not to the earth, but
   heaven; we are within the pale of God's kingdom; we are under its laws;
   we have in Christ a title to its privileges and blessings, and possess,
   alas! in what humnble measure, its spirit. Though we occupy the lowest
   place of this kingdom, the mere suburbs of the heavenly city, still we
   are in it. The language of the apostle in the context will appear the
   less strange, if we apprehend aright the greatness of the change which
   believers, even in this life, experience. They are freed from the
   condemnation of the law, from the dominion of Satan, from the lethargy
   and pollution of spiritual death; they are reconciled to God, made
   partakers of his Spirit, as the principle of everlasting life; they are
   adopted into his family and have a right to all the privileges of the
   sons of God both in this life and in that which is to come. This is a
   change worthy of being expressed by saying: "He hath quickened us, and
   raised us up, and made us to sit together with Christ in heavenly
   places."--All this is in Christ. It is in virtue of their union with
   Christ that believers are partakers of his life and exaltation. They
   are to reign with him. The blessings then of which tile apostle here
   speaks, are represented as already conferred for two reasons: first,
   because they are in a measure already enjoyed; and secondly, because
   the continuance and consummation of these blessings are rendered
   certain by the nature of the union between Christ and his people. In
   him they are already raised from the dead and seated at the right hand
   of God.

   V. 7. Why has God done all this? Why from eternity has he chosen us to
   be holy before him in love? Why has he made us accepted in the Beloved?
   Why when dead in trespasses and sins hath he quickened us, raised us up
   and made us to sit together in heavenly places in Christ? The answer to
   these questions is given in this verse. It was, in order that, in the
   ages to come, he might show the exceeding riches of his grace in his
   kindness towards us, through Christ Jesus, ?i'na endei'xetai--ton
   plouton tes cha'ritos--en chresto'teti eph' emas. The manifestation of
   the grace of God, i. e. of his unmerited love, is declared to be the
   specific object of redemption. From this it follows that whatever
   clouds the grace of God, or clashes with the gratuitous nature of the
   blessings promised in the gospel, must be inconsistent with its nature
   and design. If the salvation of sinners be intended as an exhibition of
   the grace of God, it must of necessity be gratuitous.

   The words, in the ages to come, en tois aiosin tois eperchome'nois, are
   by many understood to refer to the future generations in this world;
   secula, aetates seu tempora inde ab apostolicis illis ad finem mundi
   secuturas, as Wolf expresses it. Calvin, who understands the apostle to
   refer specially to the calling of the Gentiles in the preceding verses,
   gives the same explanation. Gentium vocatio mirabile est divinae
   bonitatis opus, quod filiis parentes et avi nepotibus tradere per manus
   debent, ut nunquam ex hominum animis silentio deleatur. As however
   there is nothing in the context to restrict the language of the apostle
   to the Gentiles, so there is nothing to limit the general expression
   ages to come to the present life. Others, restricting verse 6th to the
   resurrection of the body, which is to take place at the second advent
   of Christ, understand the phrase in question to mean the world to
   come,' or the period subsequent to Christ's second coming. Then, when
   the saints are raised up in glory, and not before, will the kindness of
   God towards them be revealed. But the preceding verse does not refer
   exclusively to the final resurrection of the dead, and therefore this
   phrase does not designate the period subsequent to that event. It is
   better therefore to take it without limitation, for all future time.

   The simplest construction of the passage supposes that en chresto'teti
   is to be connected with endei'xetai; eph' emas with chresto'teti, and
   en Christo with the words immediately preceding. God's grace is
   manifested through his kindness towards us, and that kindness is
   exercised through Christ and for his sake. The ground of this goodness
   is not in us but in Christ, and hence its character as grace, or
   unmerited favour.

   Vs. 8, 9. These verses confirm the preceding declaration. The
   manifestation of the grace of God is the great end of redemption. This
   is plain, for salvation is entirely of grace. Ye are saved by grace; ye
   are saved by faith and not by works; and even faith is not of
   yourselves, it is the gift of God. We have then here a manifold
   assertion, affirmative and negative, of the gratuitous nature of
   salvation. It is not only said in general, ye are saved by grace,' but
   further that salvation is by faith, i. e. by simply receiving or
   apprehending the offered blessing. From the very nature of faith, as an
   act of assent and trust, it excludes the idea of merit. If by faith, it
   is of grace; if of works, it is of debt; as the apostle argues in Rom.
   4, 4. 5. Faith, therefore, is the mere causa apprehendens, the simple
   act of accepting, and not the ground on which salvation is bestowed.
   Not of works. The apostle says works, without qualification or
   limitation. It is not, therefore, ceremonial, as distinguished from
   good works; or legal, as distinguished from evangelical or gracious
   works; but works of all kinds as distinguished from faith, which are
   excluded. Salvation is in no sense, and in no degree, of works; for to
   him that worketh the reward is a matter of debt. But salvation is of
   grace and therefore not of works lest any man should boast. That the
   guilty should stand before God with self-complacency, and refer his
   salvation in any measure to his own merit, is so abhorrent to all right
   feeling that Paul assumes it (Rom. 4, 2) as an intuitive truth, that no
   man can boast before God. And to all who have any proper sense of the
   holiness of God and of the evil of sin, it is an intuition; and
   therefore a gratuitous salvation, a salvation which excludes with works
   all ground of boasting, is the only salvation suited to the relation of
   guilty men to God.

   The only point in the interpretation of these verses of any doubt,
   relates to the second clause. What is said to be the gift of God? Is it
   salvation, or faith? The words kai` touto only serve to render more
   proninent the matter referred to. Compare Rom. 13, 11. 1 Cor. 6, 6.
   Phil. 1, 28. Heb. 11, 12. They may relate to faith (to pisteuein), or
   to the salvation spoken of (sesosmenous einai). Beza, following the
   fathers, prefers the former reference; Calvin, with most of the modern
   commentators, the latter. The reasons in favour of the former
   interpretation are, 1. It best suits the design of the passage. The
   object of the apostle is to show the gratuitous nature of salvation.
   This is most effectually done by saying, Ye are not only saved by faith
   in opposition to works, but your very faith is not of yourselves, it is
   the gift of God.' 2. The other interpretation makes the passage
   tautological. To say: Ye are saved by faith; not of yourselves; your
   salvation is the gift of God; it is not of works,' is saying the same
   thing over and over without any progress. Whereas to say: Ye are saved
   through faith (and that not of yourselves it is the gift of God), not
   of works,' is not repetitious; the parenthetical clause instead of
   being redundant does good service and greatly increases the force of
   the passage. 3. According to this interpretation the antithesis between
   faith and works, so common in Paul's writings, is preserved. Ye are
   saved by faith, not by works, lest any man should boast.' The middle
   clause of the verse is therefore parenthetical, and refers not to the
   main idea ye are saved, but to the subordinate one through faith, and
   is designed to show how entirely salvation is of grace, since even
   faith by which we apprehend the offered mercy, is the gift of God. 4.
   The analogy of Scripture is in favor of this view of the passage, in so
   far that elsewhere faith is represented as the gift of God. 1 Cor. 1,
   26-31. Eph. 1, 19. Col. 2, 12, et passim.

   V. 10. That salvation is thus entirely the work of God, and that good
   works cannot be the ground of our acceptance with him, is proved in
   this verse--1st. By showing that we are God's workmanship. He, and not
   ourselves, has made us what we are. And 2d. By the consideration that
   we are created unto good works. As the fact that men are elected unto
   holiness, proves that holiness is not the ground of their election; so
   their being created unto good works shows that good works are not the
   ground on which they are made the subjects of this new creation, which
   is itself incipient salvation.

   ?Autou ga'r esmen poi'ema. The position of the pronoun at the beginning
   of the sentence renders it emphatic. His workmanship are we. He has
   made us Christians. Our faith is not of ourselves. It is of God that we
   are in Christ Jesus. The sense in which we are the workmanship of God
   is explained in the following clause, created in Christ Jesus; for if
   any man is in Christ he is a new creature. Union with him is a source
   of a new life, and a life unto holiness; and therefore it is said
   created unto good works. Holiness is the end of redemption, for Christ
   gave himself for us that he might redeem us from all iniquity, and
   purify unto himself a peculiar people zealous of good works. Titus 2,
   14. Those therefore who live in sin are not the subjects of this
   redemption.

   Oi?s proetoi'mase, is variously interpreted. The verb signifies
   properly to prepare beforehand. As this previous preparation may be in
   the mind, in the form of a purpose, the word is often used in the sense
   of preordaining, or appointing. Compare Gen. 24, 14. Matt. 25, 34. 1
   Cor. 2, 9. Rom. 9, 23. This however is rather the idea expressed in the
   context than the proper signification of the word. The relative is by
   Bengel and others connected, agreeably to a common Hebrew idiom, with
   the following pronoun, hois oen autois, in which, and the verb taken
   absolutely. The sense then is,' In which God has preordained that we
   should walk.' By the great majority of commentators hois is taken for
   ha, by the common attraction, which God had prepared beforehand, in
   order that we should walk in them.' Before our new creation these works
   were in the purpose of God prepared to be our attendants, in the midst
   of which we should walk. A third interpretation supposes hois to be
   used as a proper dative, and supposes hemas as the object of the verb.
   To which God has predestined us, that we should walk in them.' The
   second of these explanations is obviously the most natural.

   Thus has the apostle in this paragraph clearly taught that the natural
   state of man is one of condemnation and spiritual death; that from that
   condition believers are delivered by the grace of God in Christ Jesus;
   and the design of this deliverance is the manifestation, through all
   coming ages, of the exceeding riches of his grace.

   SECTION II.--Vs. 11-22. 11.

   11. Wherefore remember, that ye being in time past Gentiles in the
   flesh, who are called Uncircumcision by that which is called the
   Circumcision in the flesh made by hands;

   12. that at that time ye were without Christ, being aliens from the
   commonwealth of Israel, and strangers from the covenants of promise,
   having no hope, and without God in the world;

   13. but now, in Christ Jesus, ye, who sometimes were far off, are made
   nigh by the blood of Christ.

   14. For he is our peace, who hath made both one, and hath broken down
   the middle wall of partition between us;

   15. having abolished in his flesh the enmity, even the law of
   commandments contained in ordinances: for to make in himself of twain
   one new man, so making peace;

   16. and that he might reconcile both unto God in one body by the cross,
   having slain the enmity thereby:

   17. and came and preached peace to you which were afar off, and to them
   that were nigh.

   18. For through him we both have an access by one Spirit unto the
   Father.

   19. Now therefore ye are no more strangers and foreigners, but
   fellow-citizens with the saints, and of the household of God;

   20. and are built upon the foundation of the apostles and prophets,
   Jesus Christ himself being the chief corner stone;

   21. in whom all the building, fitly framed together, groweth unto a
   holy temple in the Lord:

   22. in whom ye also are builded together, for a habitation of God
   through the Spirit.

  ANALYSIS.

   In the preceding paragraph the apostle had set forth--1. The moral and
   spiritual condition of the Ephesians by nature. 2. The spiritual
   renovation and exaltation which they had experienced. 3. The design of
   God in this dispensation. In this paragraph he exhibits the
   corresponding change in their relations. In doing this he sets forth:--

   I. Their former relation--1st. To the church as foreigners and aliens.
   2d. To God as those who were far off, without any saving knowledge of
   him, or interest in his promises, vs. 11. 12.

   II. The means by which this alienation from God and the church had been
   removed, viz. by the blood of Christ. His death had a twofold
   effect.--l. By satisfying the demands of justice, it secured
   reconciliation with God. 2. By abolishing the law in the form of the
   Mosaic institutions, it removed the wall of partition between the Jews
   and Gentiles. A twofold reconciliation was thus effected; the Jews and
   Gentiles are united in one body, and both are reconciled to God, vs.
   13-18.

   III. In consequence of this twofold reconciliation, the Ephesians were
   intimately united with God and his people. This idea is set forth under
   a threefold figure.--1. They are represented as fellow-citizens of the
   saints. 2. They are members of the family of God. 3. They are
   constituent portions of that temple in which God dwells by his Spirit,
   vs. 19-22.

   The idea of the church which underlies this paragraph, is that which is
   every where presented in the New Testament. The church is the body of
   Christ. It consists of those in whom he dwells by his Spirit. To be
   alien from the church, therefore, is to be an alien from God. It is to
   be without Christ and without hope. The church of which this is said is
   not the nominal, external, visible church as such, but the true people
   of God. As, however, the Scriptures always speak of men according to
   their profession, calling those who profess faith, believers, and those
   who confess Christ, Christians; so they speak of the visible church as
   the true church, and predicate of the former what is true only of the
   latter. The Gentiles while aliens from the church were without Christ,
   without God, and without hope; when amalgamated with the church they
   became the habitation of God through the Spirit. Such many of them
   truly were, such they all professed to be, and they are therefore
   addressed in that character. But union with the visible church no more
   made them real partakers of the Spirit of Christ, than the profession
   of faith made them living believers.

  COMMENTARY.

   V. 11. Wherefore remember, i. e. since God has done such great things
   for you, call to mind your former condition, as a motive both for
   humility and gratitude. That ye being in time past Gentiles in the
   flesh, e'thne en sarki', i. e. uncircumcised heathen. This gives in a
   word the description of their former state. All that follows, in this
   and the succeeding verse, is but amplification of this idea. The words
   in the flesh, do not mean origine carnali, natalibus, by birth; nor as
   to external condition, which would imply that spiritually, or as to
   their internal state, they were not heathen. The context shows that it
   refers to circumcision, which being a sign in the flesh, is designated
   with sufficient clearness by the expression in the text. As
   circumcision was a rite of divine appointment, and the seal of God's
   covenant with his people, to be uncircumcised was a great misfortune.
   It showed that those in that condition were without God and without
   hope. The apostle therefore adds, as explanatory of the preceding
   phrase, oi lego'menoi akrobusti'a, who are called Uncircumcision. This
   implied that they did not belong to the covenant people of God; and in
   the lips of the Jews it was expressive of a self-righteous abhorrence
   of the Gentiles as unclean and profane. This feeling on their part
   arose from their supposing that the mere outward rite of circumcision
   conveyed holiness and secured the favour of God. As the apostle knew
   that the circumcision of the flesh was in itself of no avail, and as he
   was far from sympathizing in the contemptuous feeling which the Jews
   entertained for the Gentiles, he tacitly reproves this spirit by
   designating the former as the so called circumcision in the flesh, made
   with hands. This is a description of the Israel kata sarka, the
   external people of God, who were Jews outwardly, but who were destitute
   of the true circumcision which was of the heart. They were the
   concision, as the apostle elsewhere says, we are the circumcision,
   which worship God in the Spirit, and rejoice in Christ Jesus, and have
   no confidence in the flesh, Phil. 3, 3. The Jews were a striking
   illustration of the effect of ascribing to external rites objective
   power, and regarding them as conveying grace and securing the favour of
   God, irrespective of the subjective state of the recipient. This
   doctrine rendered them proud, self-righteous, malignant, and
   contemptuous, and led them to regard religion as an external service
   compatible with unholiness of heart and life. This doctrine the apostle
   every where repudiates and denounces as fatal. And therefore in this
   connection, while speaking of the real advantage of circumcision, and
   of the covenant union with God of which it was the seal, he was careful
   to indicate clearly that it was not the circumcision in the flesh, made
   with hands, which secured the blessings of which he speaks. Compare
   Rom. 2, 25-29. 1 Cor. 7, 19. Phil. 3, 3-6. Col. 2, 11.

   V. 12. The sentence begun in verse 11 is here resumed. Remember, ?o'ti
   ete to kairo ekei'no chori`s Christou, that at that time ye were
   without Christ. This means more than that they were as heathen,
   destitute of the knowledge and expectation of the Messiah. As Christ is
   the only redeemer of men, and the only mediator between God and man, to
   be without Christ, was to be without redemption and without access to
   God. To possess Christ, to be in Him, is the sum of all blessedness; to
   be without Christ includes all evil.

   What follows is a confirmation of what precedes. They were without
   Christ because aliens from the commonwealth of Israel. The idea of
   separation and estrangement is strongly expressed by the word
   apellotriome'noi. They stood as alloi, as others, distinguished as a
   separate class from the people of God. The word politei'a means--1.
   Citizenship. 2. The order or constitution of the state. 3. The
   community or state itself. The last signification best suits the
   connection. Israel means the theocratical people; and politei'a tou
   Israel is that community or commonwealth which was Israel. This
   includes the other senses, for in being aliens from the community of
   God's people, they were of course destitute of citizenship among them,
   and outside of the theocratical constitution.

   And strangers from the covenants of promise, kai` xe'noi ton diathekon
   tes epangeli'as. The word covenants is in the plural because God
   entered repeatedly into covenant with his people. It is called a
   covenant of promise, or rather of the promise, because the promise of
   redemption was connected therewith. That the promise meant is that
   great promise of a redeemer made to Abraham, and so often afterwards
   repeated, is plain not only from the context, but from other passages
   of Scripture. "The promise made to the fathers," says the apostle, in
   Acts 13, 32, "hath God fulfilled in that lie hath raised up Jesus."
   Comp. Rom. 4, 14-16. Gal. 3, 16. As the heathen were not included in
   the covenant God made with his people, they had no interest. in the
   promise, the execution of which that covenant secured. Their condition
   was therefore most deplorable. They were without hope--elpi'da me`
   e'chontes, not having hope. They had nothing to hope, because shut out
   of the covenant of promise. The promise of God is the only foundation
   of hope, and therefore those to whom there is no promise, have no hope.
   And having no hope of redemption, the great blessing promised, they
   were, in the widest sense of the word, hopeless. They were moreover
   without God, a'theoi. This may mean that they were atheists, in so far
   that they were destitute of the knowledge of the true God, and served
   those who by nature were no gods. Jehovah was not their God; they had
   no interest in him, they were without him. This includes the idea that
   they were forsaken of him--he had left them in the world. They stood
   outside of that community which belonged to God, who knew and
   worshipped him, to whom his promises were made, and in the midst of
   whom he dwelt. In every point, therefore, their condition as heathen
   afforded a melancholy contrast to that of the true people of God, and
   to that into which they had been introduced by the Gospel. Their
   alienation from the theocracy or church involved in it, or implied, a
   like alienation from God and his covenant.

   V. 13. But now in Christ Jesus, i. e. in virtue of union with Christ;
   umeis hoi tote o'ntes makra`n, engu`s egene'thete, ye who sometime were
   afar of, are made nigh. As under the old dispensation God dwelt in the
   temple, those living near his abode and having access to him, were his
   people. Israel was near; the Gentiles were afar off. They lived at a
   distance, and had no liberty of access to the place where God revealed
   his presence. Hence in the prophets, as in Isaiah 49, 1. 57, 19, by
   those near are meant the Jews, and by those afar off the Gentiles. This
   form of expression passed over to the New Testament writers. Acts 2,
   39, "The promise is to you and to your children, and to all that are
   far off." Eph. 2, 17, "Preached peace to you that were far off, and to
   them that were nigh." Among the later Jews the act of receiving a
   proselyte, was called "making him nigh." [7] As being far from God
   included both separation from his people, and spiritual distance or
   alienation from himself; so to be brought nigh includes both
   introduction into the church and reconciliation with God. And these two
   ideas are clearly presented and intended by the apostle in this whole
   context. This twofold reconciliation is effected, en to ai'mati tou
   Christou, by the blood of Christ. This clause is explanatory of the
   words at the beginning of the verse. In Christ Jesus, i. e. by the
   blood of Christ, ye are made nigh.' Without shedding of blood there is
   no remission and no reconciliation of sinners with God. When Moses
   ratified the covenant between God and his people, "He took the blood of
   calves and of goats and sprinkled both the book and all the people,
   saying, This is the blood of the covenant which God hath enjoined unto
   you. It was necessary that the patterns of things in the heavens should
   be purified with these; but the heavenly things themselves with better
   sacrifices than these." Heb. 9, 19-23. As under the typical and ritual
   economy of the Old Testament the people were brought externally nigh to
   God, by the blood of calves and goats, through which temporal
   redemption was effected and the theocratical covenant was ratified; so
   we are brought spiritually nigh to God by the blood of Christ, who has
   obtained eternal redemption for us, being once offered to bear the sins
   of many, and to ratify by his death the covenant of God with all his
   people, whether Jews or Gentiles.

   Vs. 14. 15. These verses contain a confirmation and illustration of
   what precedes. Ye who were far off are made nigh by the blood of
   Christ. For he is our peace. He has effected the twofold reconciliation
   above referred to.' This he has accomplished by abolishing the law. The
   law, however, is viewed in a twofold aspect in this connection. First,
   it was that original covenant of works, demanding perfect obedience,
   whose conditions must be satisfied in order to the reconciliation of
   men with God. Christ by being made under the law, Gal. 4, 4, and
   fulfilling all righteousness, has redeemed those who were under the
   law. He delivered them from the obligation of fulfilling its demands as
   the condition of their justification before God. In this sense they are
   not under the law. Comp. Rom. 6, 14. 7, 4. 6. Gal. 5, 18. Col. 2, 14.
   But secondly, as Christ abolished the law as a covenant of works by
   fulfilling its conditions, so he abolished the Mosaic law by fulfilling
   all its types and shadows. He was the end of the law in both these
   aspects, and therefore, it ceased to bind the people of God in either
   of these forms. Of this doctrine the whole of the New Testament is
   full. The epistles especially are in large measure devoted to proving
   that believers are not under the law in either of these senses, but
   under grace. Thus it is that Christ is our peace. The abolition of the
   law as a covenant of works reconciles us to God; the abolition of the
   Mosaic law removes the wall between the Jews and Gentiles. This is what
   is here taught. By abolishing the law of commandments, i. e. the law in
   both its forms, the apostle says, Christ has, first, of the twain made
   one new man, v. 15; and secondly, he has reconciled both unto God in
   one body by the cross, v. 16.

   Though the general sense of this passage is plain, there is no little
   diversity as to the details of the interpretation. The Greek is printed
   for the convenience of the reader. Auto`s ga'r estin e eire'ne emon, o
   poie'sas ta` ampho'tera e`n, kai` to` meso'toichon tou phragmou lu'sas,
   te`n e'chthran, en te sarki` autou, to`n no'mon ton entolon en do'gmasi
   katarge'sas. Our translators, by assuming that e'chthran depends on
   katarge'sas, and of course that no'mon is in apposition with it, have
   in a great measure determined thereby the interpretation of the whole
   passage. The words meso'toichon, e'chthran, and no'mon must all refer
   to the same thing. The sense would then be, For he is our peace, having
   made the two one by having destroyed the middle wall of partition, that
   is, by having destroyed, by his flesh, the enmity, viz., the law of
   commandments with ordinances.' The preferable construction is to make
   e'chthran depend on lusas. It is then in apposition with meso'toichon,
   but not with no'mon; and katarge'sas ton nomon, instead of being a mere
   repetition of lusas to` meso'toichon, is an independent clause
   explaining the manner in which the reconciliation of the Jews and
   Gentiles had been effected. The passage then means, He is our peace
   because he has made the two one by removing the enmity or middle wall
   which divided the Jews and Gentiles, and this was done by abolishing
   the law.' The reconciliation itself is expressed by saying, He made the
   two one, having removed the wall or enmity between them.' The mode in
   which this was done, is expressed by saying, He abolished the law.'

   In the phrase meso'toichon tou phragmou, middle wall of partition, the
   latter noun is explanatory of the former, i. e. phragmou is the
   genitive of apposition. The middle wall which consisted in the hedge,
   which separated the two parties. What that hedge was is immediately
   expressed by the word e'chthran. It was the enmity subsisting between
   them. Having removed the middle wall, i. e. the enmity, or their mutual
   hatred.' By enmity, therefore, is not to be understood the law, as the
   cause of this alienation, but the alienation itself; because in what
   follows the removal of the enmity and the abolition of the law are
   distinguished from each other, the latter being the means of
   accomplishing the former.

   That e'chthran is to be connected with lu'sas and not, as our
   translation assumes, with katarge'sas, is argued first from the
   position of the words, which favours this construction; secondly,
   because the expression luein e'chthran is common, and katargein
   e'chthran never occurs; and thirdly, because the sense demands this
   construction, inasmuch as the ambiguous phrase middle wall of partition
   thus receives its needed explanation. The apostle first states, what it
   was that divided the Jews and Gentiles, viz., their mutual hatred, and
   then how that hatred had been removed.

   The words en te sarki` autou, are not to be connected with lusas. That
   is, the apostle does not mean to say that Christ has removed the enmity
   between the Jews and Gentiles by his flesh. They are to be connected
   with the following participle (katarge'sas). "Having by his flesh, i.
   e. by his death, abolished the law." This is the great truth which Paul
   had to teach. Christ by his death has freed us from the law. We are no
   longer under the law but under grace. Rom. 6, 14. We are no longer
   required to seek salvation on the ground of obedience to the law, which
   says: "Do this, and live," and "Cursed is every one that continueth not
   in all things written in the book of the law to do them." Christ has
   freed us from the law as a covenant of works, by being himself made
   subject to it, Gal. 4, 5; by bearing its penalty, Gal. 3, 13; by his
   body, Rom. 7, 4; by the body of his flesh, Col. 1, 22; by his cross,
   Col. 2, 14. In this connection the expressions, "by the blood of
   Christ," v. 13; "by his flesh," v. 14; by his cross," all mean the same
   thing. They are but different modes of expressing his sacrificial, or
   atoning death, by which the law was satisfied and our reconciliation to
   God is effected. The "abolishing," therefore, of which the apostle
   speaks, does not consist in setting the law aside, or suspending it by
   a sovereign, executive act. It is a causing it to cease; or rendering
   it no longer binding by satisfying its demands, so that we are
   judicially free from it; free not by the act of a sovereign but by the
   sentence of a judge; not by mere pardon, but by justification. Who is
   he that condemns, when God justifies? Rom. 8, 34. The law which Christ
   has thus abolished is called "the law of commandments in ordinances."
   This may mean the law of commandments with ordinances-referring to the
   two classes of laws (entole and dogma), moral and positive; or it may
   refer to the form in which the precepts are presented in the law, as
   positive statutes, or commands, ton entolon giving the contents of the
   law, and en do'gmasi the form. The idea probably is that the law in all
   its compass, and in all its forms, so far as it was a covenant
   prescribing the conditions of salvation, is abolished. The law of which
   the apostle here speaks is not exclusively the Mosaic law. It is so
   described in various parallel passages, as holy, just and good, as
   taking cognizance of the inward feelings, as to make it evident it is
   the law of God in its widest sense. It is the law which binds the
   heathen and which is written on their hearts. It is the law fiom which
   the death of Christ redeems men. But redemption is not mere deliverance
   from Judaism, and therefore the law from which we are freed by the
   death of Christ is not merely the law of Moses. Deliverance from the
   Mosaic institutions could not have the effects ascribed to the freedom
   from the law of which Paul speaks. It could not secure reconciliation
   to God, justification, and holiness, all of which, according to the
   apostle, flow from the redemption effected by Christ. The antithetical
   ideas always presented in Paul's writings, on this subject, are the law
   and grace, the law and tile gospel, the system which says: "Do and
   live,"--and the system which says: "Believe and live;"--as, however,
   the form in which the law was ever present to the minds of the early
   Christians was that contained in the Mosaic institutions; as all, who
   in that day were legalists, were Judaizers, and as the Mosaic economy
   was included in the law which Christ abolished, in many cases (as in
   the passage before us), special reference is had to the law in that
   particular form. But in teaching that men cannot be saved by obedience
   to the law of Moses, Paul taught that we cannot be saved by obedience
   to the law in any form. Or rather, by teaching that salvation is not of
   works of any kind, but of grace and through faith, he teaches it is not
   by the specific, ceremonial works enjoined in the law of Moses.

   It is objected to the above interpretation of this passage, which is
   the common one, that in order to justify connecting en do'gmasi with
   entolon (the law of commandments in ordinances), the article should be
   used. It is therefore urged that en do'gmasi must be connected with
   katargesas and the passage read, "having abolished by doctrine the law
   of commandments." To this, however, it is answered--1. That the
   connecting article is frequently omitted in cases where the qualifying
   word is intimately connected with the word to be qualified, so as to
   form one idea with it. See Eph. 2, 11. 2 Cor. 7, 7. Col. 1, 4. 2. That
   katargesas has its qualifying clause in the words en te sarki. It would
   be incongruous to say that Christ abolished the law by his death, by
   doctrine. 3. The word do'gma never means doctrine in the New Testament,
   and therefore cannot have that meaning, here. 4. And finally the sense
   is bad, contrary to the whole analogy of Scripture. The law was not
   abolished by Christ as a teacher; but by Christ as a sacrifice. It was
   not by his doctrine, but by his blood, his body, his death, his cross,
   that our deliverance from the law was effected. The doctrine of the
   passage, therefore, is that the middle wall of partition between the
   Jews and Gentiles, consisting in their mutual enmity, has been removed
   by Christ's having, through his death, abolished the law in all its
   forms, as a rule of justification, and thus, opening one new way of
   access to God, common to Jews and Gentiles.

   The design of Christ in thus abolishing the law was two-fold. First,
   the union of the Jews and Gentiles in one holy, Catholic church. And,
   Secondly, the reconciliation of both to God. The former is expressed,
   by saying: "In order that he might create the two, in himself, one new
   man, making peace." The two, tou`s du'o, are of course the two spoken
   of above, the Jews and Gentiles. They were separate, hostile bodies,
   alike dead in trespasses and sins, equally the children of wrath. They
   are created anew, so as to become one body of which Christ is the head.
   And, therefore, it is said, en heauto, in himself, i. e. in virtue of
   union with him. Union with Christ being the condition at once of their
   unity and of their holiness. They are created eis e'na kaino`n
   a'nthropon. They are one, and they are new, i. e. renewed. Kainos means
   newly made, uninjured by decay or use; and in a moral sense renewed,
   pure. See 4, 24. 2 Cor. 5, 17. Gal. 6. 15. Col. 3, 10. Making peace,
   poion eire'nen. The present participle is here used, because the effect
   or operation is a continuous one. The union or peace which flows from
   the abrogation of the law by the death of Christ, is progressive, so
   far as it is inward or subjective. The outward work is done. The long
   feud in the human family. is healed. The distinction between Jew and
   Gentile is abolished. All the exclusive privileges of the former are
   abrogated. The wall which had so long shut out the nations is removed.
   There is now one fold and one shepherd. Since the abrogation of the law
   there is neither Jew nor Greek, there is neither bond nor free, there
   is neither male nor female; for all believers are one in Christ Jesus.
   Gal. 3, 28.

   V. 16. The second part of Christ's purpose is expressed in this verse.
   It was that he might reconcile (apokatalla'xe) the two, united in one
   body, unto God, by means of the cross, having thereby slain the enmity.
   The end effected was reconciliation with God;--the subjects of this
   reconciliation are the church, the one body into which Jews and
   Gentiles are merged (so that the one is sussoma with the other, Eph. 3,
   6); the means of this reconciliation is the cross, because the
   crucifixion of our Lord removes the enmity which prevented the
   reconciliation here spoken of.

   To reconcile is to effect peace and union between parties previously at
   variance. Neither the English nor Greek terms (diallassein,
   katallassein) indicate whether the change effected is mutual or only on
   one side. A child is reconciled to an offended father who receives him
   into favour, though the father's feelings only have been changed.
   Whether the reconciliation effected by Christ between man and God
   results from an inward change in men, or from the propitiation of
   God--or whether both ideas are to be included, is determined not by the
   signification of the word, but by the context and the analogy of
   Scripture. When Christ is said to reconcile men to God, the meaning is
   that he propitiated God, satisfied the demands of his justice, and thus
   rendered it possible that he might be just and yet justify the ungodly.
   This is plain, because the reconciliation is always said to be effected
   by the death, the blood, the cross of Christ; and the proximate design
   of a sacrifice is to propitiate God, and not to convert the offerer or
   him for whom the offering is made. What in one place is expressed by
   saying Christ reconciled us to God, is in another place expressed by
   saying, he was a propitiation, or made propitiation for our sins.

   The subjects of this reconciliation are the Jews and Gentiles united in
   one body, i. e. the church --tou`s amphote'rous en eni` so'mati. His
   death had not reference to one class to the exclusion of the other. It
   was designed to bring unto God, the whole number of the redeemed,
   whether Jews or Gentiles, as one living body, filled with his Spirit as
   well as washed in his blood.

   Many commentators understand the words "in one body" to refer to
   Christ's own body, and the words "by the cross," at the close of the
   sentence, to be merely explanatory. The sense would then be, "That he
   might reconcile both unto God, by one body, i. e. by the one offering
   of himself, i. e. by his cross." The obvious objection to this
   interpretation is, that "one body" cannot naturally be explained to
   mean " one offering of his body." Besides this, the passage, vs. 13-16,
   would then repeat five times the idea: the sacrifice of Christ
   reconciled us to God. The natural opposition between "the two" and "the
   one body," favours the common interpretation. Christ created the two
   into one new man, and as thus united in one body, he reconciled both
   unto God.

   The means by which this reconciliation was effected is the
   cross--because on it he slew the enmity which separated us from God.
   The latter clause of the verse is therefore explanatory of what
   precedes. He reconciled both to God, having, by the cross, slain the
   enmity.' The enmity in this place, as in v. 15, many understand to be
   the enmity between the Jews and Gentiles, and make the apostle say:
   Christ by his crucifixion has destroyed the enmity between the Jews and
   Gentiles and then reconciled them thus united in one body to God.' It
   is urged in favour of this interpretation that it is unnatural to make
   the word enmity in this verse and in verse 15 refer to different
   things. The great doctrine in the whole context is the unity of all
   believers, and therefore, that is to be kept in view. It is the enmity
   between the Jews and Gentiles and their union of which the apostle is
   treating. But that idea had just before been expressed. It is perfectly
   pertinent to the apostle's object to show that the union between the
   Jews and Gentiles was effected by the reconciliation of both, by his
   atoning death, to God. The former flows from the latter. In this
   connection the words "having slain the enmity on it," serve to explain
   the declaration that the cross of Christ reconciles us to God. His
   death satisfied justice, it propitiated God, i. e. removed his wrath,
   or his enmity to sinners; not hatred, for God is love, but the calm and
   holy purpose to punish them for their sins. This view is sustained by
   the constantly recurring representations of Scripture. In Col. 1,
   20-22, we have a passage which is exactly parallel to the one before
   us. It is there said, that God, having made peace by the blood of the
   cross, reconciled by Christ all things unto himself, and "you," the
   apostle adds, "that were sometime alienated and enemies in your mind by
   wicked works, yet now hath he reconciled in the body of his flesh
   through death." Here it is obvious that the peace intended is peace
   between God and man. So too in Col. 2, 13. 14, it is said: "You being
   dead . . . hath he quickened together with him, having forgiven you all
   trespasses; blotting out the handwriting of ordinances that was against
   us, which was contrary to us, and took it out of the way, nailing it to
   his cross." Here again the reconciliation is between man and God; the
   means, the cross--the mode, the abrogation or satisfaction of the law.
   The epistles to the Ephesians and to the Colossians are so much a
   reflection the one of the other, that they serve for mutual
   illustration. As there can be no doubt as to what Paul meant in the
   passages addressed to the Colossians, they serve to determine his
   meaning in the parallel passages to the Ephesians. The context, so far
   from opposing, favours the interpretation given above. Reconciliation
   involves the removal of enmity; the reconciliation is to God, therefore
   the enmity is that which subsisted between God and man--the peace
   announced in consequence of this reconciliation, verse 17, is peace
   with God; it consists in the liberty of access to him spoken of in
   verse 18. Thus all is natural in the relation of the several clauses to
   each other.

   V. 17. And having come, he preached peace, for you afar of, and peace
   [8] for those near. The connection is not with verse 14, but with
   verses 14-16. Christ having effected peace, announced it. This is the
   burden of the Gospel, Peace on earth, and good-will toward man. God is
   reconciled. Being justified by faith we have peace with God. Christ
   having redeemed us from the curse of the law; having reconciled us to
   God by his death, came and preached peace. To what preaching does the
   apostle refer? Some say to Christ's personal preaching while here on
   earth. Having come, i. e. in the flesh, he preached. This supposes the
   connection is not with what immediately precedes, but with verse
   14.--He is our peace, and having come into the world he preached
   peace.' But this breaks the concatenation of the ideas. The
   reconciliation is represented as preceding the annunciation of it.
   Having died, he came and preached. The preaching is, therefore, the
   annunciation of the favour of God, made by Christ, either in person, or
   through his apostles and his Spirit. Having come, elthon, is not
   redundant, nor does it refer to his coming into the world, but to that
   reappearing which took place after his resurrection, which was
   temporarily in person and continuous in his Spirit. He is with the
   church always, even to the end of the world; and it is his annunciation
   of peace which is made, by the word and Spirit, through the church. The
   peace meant, according to one interpretation, is peace between Jews and
   Gentiles, according to another, peace with God. The decision between
   the two depends on the view taken of the context. If the interpretation
   given above of the preceding verses be correct, then the peace here
   mentioned can only be peace with God. The dative umin does not depend
   immediately on the verb, and point out the object to which the
   preaching was directed. It indicates those for whose benefit this peace
   has been procured. Christ announced that peace with God had, by the
   cross, been secured for those afar off, viz. the Gentiles. as well as
   for the Jews, or those who were nigh.

   V. 18. The proof that peace has thus been obtained for both is, that
   both have equally free access to God. The ?o'ti at the beginning of the
   verse is not to be rendered that, as indicating the nature of the
   peace; but since, as introducing the evidence that such peace was
   procured. That evidence is found in the fact that we have access to
   God. Had not his wrath been removed, Rom. 5, 10, the enmity been slain,
   we could have no access to the divine presence. And since Gentiles have
   as free access to God as the Jews, and upon the same terms and in the
   same way, it follows that the peace procured by the death of Christ,
   was designed for the one class as well as for the other.

   Access is not mere liberty of approach; it is prosagoge, introduction.
   Christ did not die simply to open the way of access to God, but
   actually to introduce us into his presence and favour. This all
   Scripture teaches, and this the context demands. Those for whom the
   death of Christ has procured peace, are declared in what follows to be
   fellow-citizens of the saints; members of the family of God,
   constituent parts of that temple in which God dwells by his Spirit. It
   is a real not a mere potential redemption and reconciliation which the
   blood of Christ effects. He died, the just for the unjust, to bring us
   nigh unto God. This introduction into a state of grace, Rom. 5, 3, is
   not identical with the peace procured by Christ, but the effect or
   sequence of it. Having made propitiation, or secured peace, he
   introduces us as our mediator and advocate into the divine presence.

   As to this access we are taught that it is --1. To the Father. 2. It is
   through Christ. 3. It is by the Spirit. The doctrine of the Trinity as
   involved in the whole scheme of redemption, evidently underlies the
   representation contained in this passage. In the plan of salvation as
   revealed in Scripture, the Father represents the Godhead, or God
   absolutely. He gave a people to the Son, sent the Son for their
   redemption, and the Spirit to apply to them that redemption. Hence, in
   the beginning of this epistle, it is said that God as the God and
   Father of our Lord Jesus Christ, hath blessed us with all spiritual
   blessings, chose us before the foundation of the world to be holy,
   having predestinated us to be his children. He, therefore, has made us
   acceptable in the Beloved, in whom we have redemption through his
   blood. It is the Father, therefore, as the apostle says, who has made
   known to us his purpose to reconcile all things unto himself by Jesus
   Christ. Thus also in Col. 1, 19. 20, it is said it pleased the Father
   that in him all fulness should dwell, and having made peace through the
   blood of the cross by him to reconcile all things unto himself. In 1
   Cor. 8, 6, it is said there is to us one God even the Father, by whom
   are all things, and we in him; and one Lord, Jesus Christ, through whom
   are all things, and we by him. This representation will be recognized
   as pervading the Scripture. It is the Father as representing the
   Godhead, to whom we are said to be reconciled, to be brought near, into
   whose family we are adopted, and of whose glory we are heirs.

   Secondly, this access is through Christ. This means, 1st, as explained
   in the context, by his blood, his flesh, his cross. That is, it is by
   his vicarious death. It is by his dying, the just for the unjust, that
   he brings us near to God. 2. It is by his intercession, for he has not
   only died for us, but he has passed through the heavens there to appear
   before God for us. It is, therefore, through him, as our mediator,
   intercessor, introducer, forerunner, that we draw near to God. This is
   a truth so plainly impressed on the Scriptures and so graven on the
   hearts of believers, that it gives form to all our modes of approach to
   the throne of God. It is in the name of Christ, all our praises,
   thanksgivings, confessions, and prayers are offered, and for his sake
   alone do we hope to find them accepted.

   Thirdly, this access to the Father is by the Spirit. The inward change
   by which we are enabled to believe in Christ, the feelings of desire,
   reverence, filial confidence which are essential to our communion with
   God, are the fruits of the Spirit. Hence we are said to be drawn or led
   by the Spirit, and the Spirit also as well as Christ is called our
   advocate, or paraclete; and God, it is said, because we are sons, hath
   sent forth the Spirit of his Son into our hearts, crying, Abba, Father,
   Gal. 4, 6. The words en eni` pneu'mati, by one spirit, are not to be
   understood as expressing the inward concord or fellowship of the Jews
   and Gentiles in drawing near to God, nor simply that we are influenced
   by a common spirit of life, but the words are to be understood of the
   Holy Ghost.--1. Because the word pneuma, without as well as with the
   article so generally refers to the Spirit in the New Testament. 2.
   Because the obvious reference to the Trinity in the passage, ("to the
   Father, through Christ, by the Spirit,") demands this interpretation.
   And 3. Because the same office is elsewhere characteristically referred
   to the Spirit. The other interpretations are included in this. If Jews
   and Gentiles are led by the Spirit to draw near to God, it follows that
   they come with one heart; and are animated by one principle of life.
   The preposition en may be taken instrumentally, and rendered by, as in
   the following verse. Or it may mean in communion with. The Holy Ghost
   is designated here as one Spirit, in opposition to the two classes,
   Jews and Gentiles. Both have access by one and the same Spirit. The
   two, therefore, are not only one body as stated in verse 16, but they
   are inhabited and controlled by one Spirit. Thus in 1 Cor. 12, 11, "one
   and the self-same Spirit," is said to divide to every man severally as
   he wills; and in verse 12, it is, "By one Spirit we are all baptized
   into one body." Thus has the divine purpose of which the apostle spoke
   in the first chapter--his purpose to unite all his people in one
   harmonious body--been consummated. Christ by his cross has reconciled
   them, both Jews and Gentiles, unto God; the distinction between the two
   classes is abolished; united in one body, filled and guided by one
   Spirit, they draw near to God as his common children.

   V. 19. The consequences of this reconciliation are that the Gentiles
   are now fellow-citizens of the saints, members of the family of God,
   and part of that temple in which God dwells by his Spirit. Formerly
   they were xe'noi, strangers, now they are sumpolitai, fellow-citizens.
   Formerly the Gentiles stood in the same relation to the theocracy or
   commonwealth of Israel, that we do to a foreign State. They had no
   share in its privileges, no participation in its blessings. Now they
   are "fellow-citizens of the saints." By saints are not to be understood
   the Jews, nor the ancient patriarchs, but the people of God. Christians
   have become, under the new dispensation, what the Jews once were, viz.
   saints, men selected and separated from the world, and consecrated to
   God as his peculiar people. They now constitute the theocracy--which is
   no longer confined to any one people or country, but embraces all in
   every country who have access to God by Christ Jesus. In this spiritual
   kingdom the Gentiles have now the right of citizenship. They are on
   terms of perfect equality with all other members of that kingdom. And
   that kingdom is the kingdom of heaven. The same terms of admission are
   required, and neither more nor less, for membership in that kingdom,
   and for admission into heaven; all who enter the one enter the other;
   the one is but the infancy of the other; we are now, says Paul, the
   citizens of heaven. It is not, therefore, to the participation of the
   privileges of the old, external, visible theocracy, nor simply to the
   pale of the visible Christian church, that the apostle here welcomes
   his Gentile brethren, but to the spiritual Israel, the communion of
   saints; to citizenship in that kingdom of which Christ is king, and
   membership in that body of which he is the head. It is only a change of
   illustration without any essential change of sense, when the apostle
   adds, they are no longer pa'roikoi but oikeioi. The family is a much
   more intimate brotherhood than the State. The relation to a father is
   much more sacred and tender than that which we bear to a civil ruler;
   and therefore, there is an advance in this clause beyond what is said
   in the former. If in the former we are said to be fellow-citizens with
   the saints, here we are said to be the children of God; whose character
   and privileges belong to all those in whom God dwells by his Spirit.

   V. 20. As oikos means both a family and a house, the apostle passes
   from the one figure to the other. The Gentiles are members of the
   family of God, and they are parts of his house. They are built, epi` to
   themeli'o ton aposto'lon kai` propheton, on the foundation of the
   apostles and prophets, Christ himself being the chief corner-stone.

   That the prophets here mentioned are those of the new dispensation, is
   evident--first from the position of the terms. It would more naturally
   be prophets and apostles if the Old Testament prophets had been
   intended. As God has set in the church, first apostles, and second,
   prophets,' it is obvious that these are the classes of teachers here
   referred to. 2. The statement here made that the apostles and prophets
   are, or have laid, the foundation of that house of which the Gentiles
   are a part, is more obviously true of the New, than of the Old
   Testament prophets. 3. The passage in ch. 3, 5, in which it is said,
   "The mystery of Christ is now revealed to holy apostles and prophets by
   the Spirit," is also strongly in favour of this interpretation.

   On account of the omission of the article before propheton some render
   the clause thus: The apostle-prophets--or apostles who are prophets.'
   But this is unnecessary, because the repetition of the article is often
   dispensed with, when the connected nouns belong to one category, and
   constitute one class. Both apostles and prophets belong to the class of
   Christian teachers. This interpretation is not only unnecessary, it is
   also improbable; because apostles and prophets were not identical.
   There were many prophets who were not apostles. The latter were the
   immediate messengers of Christ, invested with infallible authority as
   teachers, and supreme power as rulers in his church. The prophets were
   a class of teachers who spoke by inspiration as the Spirit from time to
   time directed.

   The principal difference of opinion as to the interpretation of this
   clause, is whether "the foundation of the apostles and prophets" means
   the foundation which they constitute--or, which they laid. In favour of
   the latter view, it is urged that Christ, and not the apostles, is the
   foundation of the church; that Paul, 1 Cor. 3, 10, speaks of himself as
   having laid the foundation, and not as being part of it; and that it is
   derogatory to Christ to associate him with the apostles on terms of
   such apparent equality, he being one part and they another of the
   foundation. On the other hand, however, it may be said, that there is a
   true and obvious sense in which the apostles are the foundation of the
   church; secondly, they are expressly so called in Scripture--as in Rev.
   21, 14, besides the disputed passage, Matt. 16, 18; and thirdly, the
   figure here demands this interpretation. In this particular passage
   Christ is the corner stone, the apostles the foundation, believers the
   edifice. The corner stone is distinguished from the foundation. To
   express the idea that the church rests on Christ, he is sometimes
   called the foundation and sometimes the corner stone of the building;
   but where he is called the one, he is not represented as the other.
   This representation no more implies the equality of Christ and the
   apostles, than believers being represented as constituting with him one
   building, implies their equality with him.

   As the corner stone of a building is that which unites and sustains two
   walls, many suppose that the union and common dependence on Christ of
   the Jews and Gentiles, are intended in the application of this term to
   the Redeemer. But as the same figure is used where no such reference
   can be assumed, it is more natural to understand the apostle as
   expressing the general idea that the whole church rests on Christ. This
   Isaiah predicted should be the case, when he represents Jehovah as
   saying: "Behold I lay in Zion for a foundation, a stone, a tried stone,
   a precious corner stone, a sure foundation; he that believeth shall not
   make haste." Isaiah 28, 16. Ps. 118, 22. Matt. 21, 42. Acts 4, 11. 1
   Cor. 3, 11. 1 Pet. 2, 6-8.

   V. 21. Christ being the corner stone, every thing depends on union with
   him. Therefore the apostle adds, "In whom all the building fitly framed
   together groweth unto a holy temple in the Lord." Christ is the
   principle at once of support and of growth. He not only sustains the
   building, but carries it on to its consummation. The words en are not
   to be rendered, on which, referring to the foundation, but, in whom,
   referring to Christ. Union with him is the sole essential condition of
   our being parts of that living temple of which he is the corner stone.

   The words pasa he oikodome, even without the article, which, because
   wanting in the oldest manuscripts, many critics omit, must here mean
   "the whole," and not "every building." It would destroy the whole
   consistency of the figure to represent "every congregation," as a
   temple by itself resting on Christ as the corner stone. Christ has but
   one body, and there is but one temple composed of Jews and Gentiles, in
   which God dwells by his Spirit.

   All the parts of this temple are "fitly framed together,"
   sunarmologoume'ne. Intimate union by faith with Christ is the necessary
   condition of the increase spoken of immediately afterwards. The
   building however is not only thus united with the corner stone, but the
   several parts one with another, so as to constitute a well compacted
   whole. This union, as appears from the nature of the building, is not
   external and visible, as a worldly kingdom under one visible head, but
   spiritual.

   "Groweth unto a holy temple," au'xei eis nao`n a'gion, i. e. increases
   so as to become a holy temple. A temple is a building in which God
   dwells. Such a temple is holy, as sacred to him. It belongs to him, is
   consecrated to his use, and can neither be appropriated by any other,
   nor used for any thing but his service, without profanation. This is
   true of the church as a whole, and of all its constituent members. The
   money-changers of the world cannot, with impunity, make the church a
   place of traffic, or employ it in any way to answer their sordid or
   secular ends. The church does not belong to the state, and cannot
   lawfully be controlled by it. It is "sacred," set apart for God. It is
   his house in which he alone has any authority.

   The words en Kuri'o, in the Lord, at the end of this verse, admit of
   different constructions. They may be connected with the word temple
   immediately preceding, and be taken as equivalent to the genitive
   Temple in the Lord,' for Temple of the Lord.' But as the word Lord must
   refer to Christ, and as the temple is the house of God, this
   explanation produces confusion. They may be connected with the word
   holy; holy in the Lord,' i. e. holy in virtue of union with the Lord,
   which gives a very good sense. Or they may be referred to the verb,
   Grows by,' or better, in union with the Lord.' This has in its favour
   the parallel passage, 4, 16. The church compacted together in him,
   grows in him, in virtue of that union, into a holy temple.

   V. 22. What was said of the whole body of believers, is here affirmed
   of the Ephesian Christians. "In whom ye also are builded together for
   an habitation of God through the Spirit." Builded together,
   sunoikodomeisthe, may mean either, you together with other believers;'
   or, you severally are all united in this building.' The former appears
   more consistent with the context. Habitation of God, katoikete'rion tou
   theou, is only an equivalent expression to the phrase "holy temple" of
   the preceding verse. There seems to be no sufficient reason, for
   considering that the katoikete'rion of this verse refers to individual
   believers, and naos a'gios in the preceding, to the united body. So
   that the sense were, God, by dwelling in each of you by his Spirit,
   makes you collectively his temple.' This confuses the whole figure. The
   two verses are parallel. The whole building grows to a holy temple. And
   you Ephesians are builded together with other believers so as to form
   with them this habitation of God.

   The words en pneu'mati, at the end of the verse, are variously
   explained. Some make them qualify adjectively the preceding word.'
   Habitation in the Spirit,' for Spiritual habitation.' Others express
   the sense paraphrastically, thus: Habitation of God in virtue of the
   indwelling of the Spirit.' This is in accordance with other passages in
   which the church is called the temple of God because he dwells therein
   by the Spirit. The Spirit being a divine person, his presence is the
   presence of God. Finally, the words may be connected with the verb, and
   the preposition have an instrumental force. Ye are builded by the
   Spirit into an habitation of God.' This is perhaps the best
   explanation. The church increases in the Lord, v. 21, and is builded by
   the Spirit, v. 22. It is in union with the one, and by the agency of
   the other this glorious work is carried on.
     __________________________________________________________________

   [4] Dicit mortuos fuisse: et simul exprimit mortis causam; nempe
   peccata.--CALVIN.

   [5] "The word amarti'ai," says HARLESS, "has, according to the
   metonymical use of the plurals of abstract nouns, a different sense
   from the singular; viz. manifestations of sin, undetermined however,
   whether by word or deed or some other way. The assertion of David
   Schulz that amarti'a never expresses a condition, but always an act,
   deserves no refutation, as such refutation may be found in any
   grammar."

   [6] In this interpretation commentators of all classes agree. RUECKERT,
   one of the ablest and most untrammelled of the recent German
   commentators, says: "It is perfectly evident from Rom. 5, 12-20, that
   Paul was far from being opposed to the view expressed in Ps. 51, 7,
   that men are born sinners; and as we interpret for no system, so we
   will not attempt to deny that the thought,' we were born children of
   wrath,' i. e. such as we were from our birth we were exposed to the
   divine wrath, is the true sense of the words." HARLESS, a commentator
   of higher order, says: " Unless we choose to explain the word phu'sei
   in a senseless and inconsistent manner, we can account for its use only
   by admitting that Paul proceeds on the assumption of an enmity to God
   at present natural and indwelling. And since such a native condition is
   not a fatuity, we can properly acknowledge no other explanation of the
   fact here incidentally mentioned, than that which in perfect
   consistency with the whole apostolic system of doctrine, is given in
   Rom. 5th."

   [7] The Rabbins said: Quicunque gentilem appropinquare facit, et
   proselytum facit, idem est ac si ipsum creasset. WETSTEIN.

   [8] The repetition of eirenen before tois engus, has in its favour many
   of the oldest MSS. and versions, and is adopted by Lachmann, Meyer, and
   others.
     __________________________________________________________________

CHAPTER III.

   THE NATURE AND DESIGN OF PAUL'S COMMISSION, VS. 1-13 --HIS PRAYER FOR
   THE EPHESIANS, VS. 14-21.

   SECTION I.--Vs. 1-13.

   1. For this cause, I Paul, the prisoner of Jesus Christ for you
   Gentiles,

   2. if ye have heard of the dispensation of the grace of God which is
   given me to you-ward:

   3. how that by revelation he made known unto me the mystery, as I wrote
   afore in few words;

   4. whereby, when ye read, ye may understand my knowledge in the mystery
   of Christ,

   5. which in other ages was not made known unto the sons of men, as it
   is now revealed unto his holy apostles and prophets by the Spirit;

   6. that the Gentiles should be fellow-heirs, and of the same body, and
   partakers of his promise in Christ by the gospel:

   7. whereof I was made a minister, according to the gift of the grace of
   God given unto me by the effectual working of his power.

   8. Unto me, who am less than the least of all saints, is this grace
   given, that I should preach among the Gentiles the unsearchable riches
   of Christ;

   9. and to make all men see what is the fellowship of the mystery, which
   from the beginning of the world hath been hid in God, who created all
   things by Jesus Christ:

   10. to the intent that now unto the principalities and powers in
   heavenly places might be known by the church the manifold wisdom of
   God,

   11. according to the eternal purpose which he purposed in Christ Jesus
   our Lord:

   12. in whom we have boldness and access with confidence by the faith of
   him.

   13. Wherefore I desire that ye faint not at my tribulations for you,
   which is your glory.

  ANALYSIS.

   The office which Paul had received was that of an apostle to the
   Gentiles, vs. 1-2. For this office he was qualified by direct
   revelation from Jesus Christ, concerning the purpose of redemption, of
   his knowledge of which the preceding portions of his epistle, were
   sufficient evidence, vs. 3, 4. The special truth, now more plainly
   revealed than ever before, was the union of the Gentiles with the Jews
   as joint partakers of the promise of redemption, by means of the
   gospel, vs. 5, 6. As the gospel is the means of bringing the Gentiles
   to this fellowship with the saints, Paul was, by the special grace and
   almighty power of God, converted and made a minister of the gospel, vs.
   7, 8. The object of his ministry was to make known the unsearchable
   riches of Christ, and enlighten men as to the purpose of redemption
   which had from eternity been hid in the divine mind, v. 9. And the
   object or design of redemption itself is the manifestation of the
   wisdom of God to principalities and powers in heaven, v. 10. This
   glorious purpose has been executed in Christ, in whom we as redeemed
   have free access to God. Afflictions endured in such a cause were no
   ground of depression, but rather of glory, vs. 11-13.

  COMMENTARY.

   V. 1. For this cause, i. e. because you Gentiles are fellow-citizens of
   the saints, and specially because you Ephesians are included in the
   temple of God.

   As there is no verb of which the words, ego` Paulos, I Paul, are the
   nominative, there is great diversity of opinion as to the proper
   construction of the passage. The most common view is that the sentence
   here begun is recommenced and finished in v. 14, where the words, "For
   this cause" are repeated. The apostle intended saying at the beginning
   of the chapter what he says in v. 14. "For this cause, I Paul, bow my
   knees," i. e. because you Ephesians have been brought to God, I pray
   for your confirmation and growth in grace.'

   Others supply simply the substantive verb (eimi). For this cause I am
   the prisoner of Jesus Christ.' But in this case to say the least, the
   article (o de'smios) before the predicate is unnecessary. Others make
   the clause, the prisoner of Christ, to be in apposition to I Paul, and
   supply the predicate I am a prisoner. The sense would then be, I Paul,
   the prisoner of Jesus Christ, am a prisoner, and in bonds for you
   Gentiles.' This is better than any of the various modes of explanation
   which have been proposed, except the one first mentioned, which gives a
   far better sense. It is far more elevated and more in keeping with
   Paul's character, for him to say, Because you are now part of God's
   spiritual temple, I pray for your confirmation and growth;' than,
   Because you are introduced into the communion of saints, I am a
   prisoner of Jesus Christ.'

   The expression, o de'smios tou Christou, the prisoner of Christ, does
   not mean prisoner on account of Christ. Those for whom he suffered
   bonds are immediately afterwards said to be the Gentiles. It means
   Christ's prisoner. As he was Christ's servant, apostle, and minister,
   so he was Christ's prisoner. In all his relations he belonged to
   Christ. He was a prisoner, upe`r umon ton ethnon, for you Gentiles. It
   was preaching the Gospel to the Gentiles which brought down upon him
   the hatred of his countrymen, and led them to accuse him before the
   Roman magistrates, and to his being sent a prisoner to Rome.

   V. 2. This verse is connected with the immediately preceding words.--My
   apostolic mission is to the Gentiles; I am a prisoner for your sake,
   since ye have heard of the office which God has given me for your
   benefit.' The word ?ei'ge rendered in our version by if, does not
   necessarily express doubt. Paul knew that the Ephesians were aware that
   he was an apostle to the Gentiles. The word is often used where the
   thing spoken of is taken for granted. Eph. 4, 21. 2 Cor. 5, 3. In such
   cases, it may properly be rendered, since, inasmuch as. It is only a
   more refined or delicate form of assertion. It is unnecessary,
   therefore, to assume either that this epistle was not addressed to the
   Ephesians particularly; or that akouei9n is to be taken in the sense of
   bene intelligere (if so be ye have well understood); or that Paul, when
   preaching at Ephesus, had preserved silence on his apostleship. He
   speaks of himself as a prisoner for their sake, inasmuch as they had
   heard he was the apostle to the Gentiles. The expression, dispensation
   of the grace given unto me, is the designation of his office. It was an
   oikonomi'a, a stewardship. A stewardship of the grace given, tes
   cha'ritos tes dothei'ses, means either a stewardship which is a grace,
   or favour, or which flows from grace, i. e. was graciously conferred.
   Compare verse 8, in which he says, "To me was this grace given." Not
   unfrequently the office itself is called charis, a grace or favour.
   Rom. 12, 3. 15, 15. 1 Cor. 3, 10. Gal. 2, 9. Paul esteemed the office
   of a messenger of Christ as a manifestation of the undeserved kindness
   of God towards him, and he always speaks of it with gratitude and
   humility. It was not its honours, nor its authority, much less any
   emolument connected with it, which gave it value in his eyes; but the
   privilege which it involved of preaching the unsearchable riches of
   Christ.

   Instead of understanding oikonomi'a in the sense above given, of
   office, it may refer to the act of God, and be rendered, dispensation.
   If, or since, ye have heard how God dispensed the grace given unto me,'
   i. e. if ye understand the nature of the gift I have received. In Col.
   1, 25, Paul speaks of the oikonomi'a as given; here it is charis which
   is said to be given. In both cases the general idea is the same, the
   form alone is different. His office and the grace therewith connected,
   including all the gifts ordinary and extraordinary, which went to make
   him an apostle, were both an oikonomi'a and a charis. The apostleship
   was not a mere office like that of a prelate or prince, conferring
   certain rights and powers; it was an inward grace, including plenary
   and infallible knowledge. You could no more appoint a man an apostle,
   than you could appoint him a saint. Neither inspiration nor holiness
   come by appointment. An apostle without inspiration is as much a
   solecism as a saint without holiness. Rome, here as every where,
   retains the semblance without the reality; the form without the power.
   She has apostles without inspiration, the office without the grace of
   which the office was but the expression. Thus she feeds herself and her
   children upon ashes.

   To you-ward. Paul's mission was to the Gentiles. It was in special
   reference to them that he had received his commission and the gifts
   therewith connected. When Christ appeared to him on his journey to
   Damascus, he said to him, "I have appeared unto thee for this purpose,
   to make thee a minister and witness both of these things which thou
   hast seen, and of those things in the which I will appear unto thee;
   delivering thee from the people and from the Gentiles, unto whom now I
   send thee, to open their eyes, and to turn them from darkness to light,
   and from the power of Satan unto God, that they may receive forgiveness
   of sins, and inheritance among them which are sanctified by faith that
   is in me." Acts 26, 16-18. Here we have an authentic account of Paul's
   mission. He was appointed a witness of what had been and of what should
   be made known to him by revelation, He was sent to the Gentiles, to
   turn them from Satan to God in order that they might be saved.

   V. 3. How that by revelation was made known unto me, &c. This clause is
   connected with what precedes and explains it.--Ye have heard of the
   grace which I have received, i. e. ye have heard how that by revelation
   was made known to me.' Kata` apoka'lupsin, after the manner of a
   revelation, i. e. di' apokalupseos, Gal. 1, 12. He was not indebted for
   his knowledge of the Gospel to the instructions of others, as he proves
   in his epistle to the Galatians by a long induction of facts in his
   history. This was one of the indispensable qualifications for the
   apostleship. As the apostles were witnesses, their knowledge must be
   direct and not founded on hearsay. The thing made known was a
   "mystery;" i. e. a secret, something undiscoverable by human reason,
   the knowledge of which could only be attained by revelation. This
   revelation was a grace or favour conferred on the apostle himself.

   The mystery of which he here speaks is that of which the preceding
   chapters treat, viz. the union of the Gentiles with the Jews. Of that
   subject he had just written briefly; en oli'go, with little, i. e. few
   words.

   V. 4. By reading what he had written, they could judge of his knowledge
   of the mystery of Christ. pro`s o`, according to which. What he had
   written might be taken as the standard or evidence of his knowledge.
   Mystery of Christ, may mean the mystery or revelation concerning
   Christ; or of which he is the author (i. e. of the secret purpose of
   redemption), or which is Christ. Christ himself is the great mystery of
   godliness, God manifest in the flesh. He is the revelation of the
   musterion or secret purpose of God, which had been hid for ages. Thus
   the apostle in writing to the Colossians says: "God would make known
   the riches of the glory of the mystery among the Gentiles; which (i. e.
   the mystery) is Christ in you, the hope of glory." Col. 1, 27.

   What Paul had written respecting the calling of the Gentiles in the
   preceding chapter, was an indication of his knowledge of the whole plan
   of salvation--here designated as "the mystery of Christ," which
   includes far more than the truth that the Gentiles were fellow-citizens
   of the saints. It has the same extensive meaning in Col. 4, 3, where
   Paul prays that God would open a door of utterance for him "to speak
   the mystery of Christ." This verse is, therefore, virtually a
   parenthesis, in so far as the relative ho at the beginning of the next
   verse refers to the word musterion in v. 3; or if referred to that word
   as used in v. 4, it is to it as including the more limited idea
   expressed in v. 3.

   V. 5. God by revelation had made known to Paul a mystery, or purpose,
   which was not revealed as it now was to the apostles. That the Gentiles
   were to partake of the blessings of the Messiah's reign, and to be
   united as one body with the Jews in his kingdom, is not only frequently
   predicted by the ancient prophets, but Paul himself repeatedly and at
   length quotes their declarations on this point to prove that what he
   taught was in accordance with the Old Testament; see Rom. 9, 25-33. The
   emphasis must, therefore, be laid on the word as. This doctrine was not
   formerly revealed as, i. e. not so fully or so clearly as under the
   Gospel.

   The common text reads en ete'rais geneais, in other generations. But
   most editors, on the authority of the older MSS., omit the preposition.
   Still the great majority of commentators interpret the above phrase as
   determining the time, and render it, during other ages. To this,
   however, it is objected that genea never means, an age in the sense of
   period of time, but always a generation, the men of any age, those
   living in any one period. If this objection is valid geneais must be
   taken as the simple dative, and uiois ton anthro'pon be regarded as
   explanatory. The passage would then read, "Which was not made known to
   other generations, i. e. to the sons of men," &c. But in Acts 14, 16.
   15, 21, and especially in Col. 1, 26 (apo` ton aio'non kai` apo` ton
   geneon), genea is most naturally taken in the sense of age, or period
   of duration. In the same sense it is used in the Septuagint, Ps. 72, 5.
   102, 25. Is. 51, 8.

   As it is now revealed to his holy apostles and to the prophets by the
   Spirit, os nun apokalu'phthe . . . . en pneu'mati. The apostles and
   prophets of the new dispensation were the only classes of inspired men;
   the former being the permanent, the latter the occasional organs of the
   Spirit. They therefore were the only recipients of direct revelations.
   They are here called holy in the sense of sacred, consecrated. They
   were men set apart for the peculiar service of God. In the same sense
   the prophets of the old economy are called holy. Luke 1, 70. 2 Peter 1,
   21. The pronoun his in connection with apostles may refer to God as the
   author of the revelation spoken of, or to Christ whose messengers the
   apostles were. My knowledge of the mystery of Christ, which, in former
   ages, was not made known, as it is now revealed to his apostles,' &c.
   By the Spirit, i. e. revealed by the Spirit. Pneu'mati, though without
   the article, refers to the Holy Spirit, the immediate author of these
   divine communications. It follows from the scriptural doctrine of the
   Trinity, which teaches the identity as to substance of the Father, Son,
   and Spirit, that the act of the one is the act of the others. Paul,
   therefore, refers the revelations which he received sometimes to God,
   as in verse 3; sometimes to Christ as in Gal. 1, 12; sometimes to the
   Spirit.

   V. 6. The mystery made known to the apostles and prophets of the new
   dispensation, was einai ta` e'thne sunklerono'ma, ktl., i. e. that the
   Gentiles are, in point of right and fact, fellow-heirs, of the same
   body, and partakers of this promise. The form in which the calling of
   the Gentiles was predicted in the Old Testament led to the general
   impression that they were to partake of the blessings of the Messiah's
   reign by becoming Jews, by being as proselytes merged into the old
   theocracy, which was to remain in all its peculiarities. It seems never
   to have entered into any human mind until the day of Pentecost, that
   the theocracy itself was to be abolished, and a new form of religion
   was to be introduced, designed and adapted equally for all mankind,
   under which the distinction between Jew and Gentile was to be done
   away. It was this catholicity of the Gospel which was the expanding and
   elevating revelation made to the apostles, and which raised them from
   sectarians to Christians.

   The Gentiles are fellow-heirs. They have the same right to the
   inheritance as the Jews. The inheritance is all the benefits of the
   covenant of grace; the knowledge of the truth, all church privileges,
   justification, adoption, and sanctification; the indwelling of the
   Spirit, and life everlasting; an inheritance so great that simply to
   comprehend it requires divine assistance, and elevates the soul to the
   confines of heaven. Hence Paul prays (1, 17. 18), that God would give
   the Ephesians the Spirit of revelation that they might know what is the
   riches of the glory of the inheritance to which they had been called.

   They are su'ssoma; i. e. they are constituent portions of the body of
   Christ; as nearly related to him, and as much partakers of his life as
   their Jewish brethren. The hand is not in the body by permission of the
   eye, nor the eye by permission of the hand. Neither is the Gentile in
   the church by courtesy of the Jews, nor the Jew by courtesy of the
   Gentiles. They are one body.

   What in the preceding terms is presented figuratively is expressed
   literally, when it is added, they are partakers of his (God's) promise.
   The promise is the promise of redemption; the promise made to our first
   parents, repeated to Abraham, and which forms the burden of all the Old
   Testament predictions. Gal. 3, 14. 19. 22, 29.

   The only essential and indispensable condition of participation in the
   benefits of redemption is union with Christ. The Gentiles are
   fellow-heirs, and of the same body and partakers of the promise, says
   the apostle, in Christ, i. e. in virtue of their union with him. And
   this union is effected or brought about, by the Gospel. It is not by
   birth nor by any outward rite, nor by union with any external body, but
   by the Gospel, received and appropriated by faith, that we are united
   to Christ, and thus made heirs of God. This verse teaches therefore--1.
   The nature of the blessings of which the Gentiles are partakers, viz.
   the inheritance promised to the people of God. 2. The condition on
   which that participation is suspended, viz. union with Christ; and 3.
   The means by which that union is effected, viz. the Gospel. Hence the
   apostle enlarges on the dignity and importance of preaching the Gospel.
   This is the subject of the verses which follow.

   V. 7. Of which (Gospel) I was made a minister; a dia'konos, a runner,
   servant, minister. Minister of the Gospel, means one whose business it
   is to preach the Gospel. This is his service; the work for which he is
   engaged, and to which he is bound to devote himself. There are two
   things which Paul here and in the verse following says in reference to
   his introduction into the ministry; first, it was a great favour; and
   secondly, it involved the exercise of divine power.

   He was made a minister, kata` te`n dorea`n tes cha'ritos tou Theou,
   according to the gift of the grace of God given to him. According to
   the common text (dorea`n--dotheisan), the gift was given. "The gift of
   the grace of God," may mean the gracious gift, i. e. the gift due to
   the grace of God; or, the gift which is the grace of God; so that the
   charis, grace, as Paul often calls his apostleship, is the thing given.
   In either way the gift referred to was his vocation to be an apostle.
   That he who was a persecutor and blasphemer should be called to be an
   apostle, was in his view a wonderful display of the grace of God.

   The gift in question was given, kata` te`n ene'rgeian tes duna'meos
   autou, by the effectual working of his (God's) power. Paul's vocation
   as an apostle involved his conversion, and his conversion was the
   effect of the power of God. This refers to the nature of the work, and
   not to its mere circumstances. It was not the blinding light, nor the
   fearful voice, which he refers to the power of God, but the inward
   change, by which he, a malignant opposer of Christ, was instantly
   converted into an obedient servant. The regeneration of the soul is
   classed among the mighty works of God, due to the exceeding greatness
   of his power. See ch. 1, 19.

   V. 8. To me, adds the apostle, who am less than the least of all
   saints, is this grace given, that I should preach among the Gentiles,
   the unsearchable riches of Christ.

   By the word saints is to be understood not the apostles, but the people
   of God, who are "called to be saints," 1 Cor. 1, 7. Rom. 1, 7. Less
   than the least, elachistote'ros, a comparative formed from a
   superlative. It was not merely the sense of his sinfulness in general,
   which weighed so heavily on the apostle's conscience. It was the sin of
   persecuting Christ, which he could never forgive himself. As soon as
   God revealed his Son in him, and he apprehended the infinite excellence
   and love of Christ, the sin of rejecting and blaspheming such a Saviour
   appeared so great that all other sins seemed as comparatively nothing.
   Paul's experience in this matter is the type of the experience of other
   Christians. It is the sin of unbelief; the sin of rejecting Christ, of
   which, agreeably to our Saviour's own declaration, the Holy Spirit is
   sent to convince the world. John 16, 9.

   To one thus guilty it was a great favour to be allowed to preach
   Christ. The expression to`n anexichni'aston ploutos tou Christou,
   unsearchable riches of Christ; riches which cannot be traced; past
   finding out, may mean either the riches or blessings which Christ
   bestows, or the riches which he possesses. Both ideas may be included,
   though the latter is doubtless the more prominent. The unsearchable
   riches of Christ, are the fulness of the Godhead, the plenitude of all
   divine glories and perfections which dwell in him; the fulness of grace
   to pardon, to sanctify and save; every thing in short, which renders
   him the satisfying portion of the soul.

   V. 9. It was Paul's first duty to preach the unsearchable riches of
   Christ among the Gentiles, for he was especially the "apostle of the
   Gentiles." But his, duty was not confined to them. He was commissioned
   both to preach to the Gentiles, and to make all see, &c. This is the
   common interpretation of the passage. Others, however, insist that the
   all is here limited by the context to the Gentiles. But the force of
   and, which marks the accession of a new idea, is thus in a great
   measure lost. And the following verse favours the widest latitude that
   can be given to the words in question.

   The word photizein properly means, to shine, as any luminous body does,
   and then to illuminate, to impart light to, as a candle does to those
   on whom it shines, and as God does to the minds of men, and as the
   Gospel does, which is as a light shining in a dark place, and hence the
   apostle, 2 Cor. 4, 4, speaks of the photismos tou euangeli'ou. Utitur
   apta similitudine, says Calvin, quum dicit, photisai pantas, quasi
   plena luce effulgeat Dei gratia in suo apostolatu. The Church is
   compared to a candlestick, and ministers to stars. Their office is to
   dispense light. The light imparted by the Gospel was knowledge, and
   hence to illuminate is, in fact, to teach; which is the idea the word
   is intended here to express.

   The thing taught was, e oikonomi'a tou musteri'ou tou apokekrumme'nou,
   the economy of the mystery which from the beginning of the world hath
   been hid in God. The common text in this clause reads konomi'a,
   fellowship, but all the corrected editions of the New Testament, on the
   authority of the ancient MSS., read oikonomi'a, plan, or, economy. The
   mystery or secret, is not the simple purpose to call the Gentiles into
   the church, but the mystery of redemption. This mystery, apo` ton
   aio'non, from ages, from the beginning of time, had been hid in God.
   Compare Rom. 16, 25, "The mystery which was kept secret since the world
   began." 1 Cor. 2, 7, "The wisdom of God in a mystery, the hidden
   wisdom, which God ordained before the world." Col. 1, 26, "The mystery
   which hath been hid from ages and from generations." In all these
   places the mystery spoken of is God's purpose of redemption, formed in
   the counsels of eternity, impenetrably hidden from the view of men
   until revealed in his own time. It was this plan of redemption thus
   formed, thus long concealed, but now made known through the Gospel,
   that Paul was sent to bear as a guiding and saving light to all men.

   Who created all things by Jesus Christ. The words dia Iesou Christou,
   (by Jesus Christ,) being wanting in the great majority of oldest MSS.,
   are generally regarded as spurious. The all things here referred to are
   by some restricted to every thing pertaining to the Gospel
   dispensation. For this interpretation there is no necessity in the
   context; and it is contrary to the common usage and force of the terms.
   There must be some stringent necessity to justify making "creator of
   all things," mean "author of the new dispensation." Others restrict the
   terms to all men: He who created all men now calls all.' [9] This
   however is arbitrary and uncalled for. The words are to be taken in
   their natural sense, as referring to the universe. It was in the bosom
   of the Creator of all things that this purpose of redemption so long
   lay hid. The reference to God as creator in this connection, may be
   accounted for as merely an expression of reverence. We often call God
   the Infinite, the Almighty, the Creator, &c., without intending any
   special reference of the titles to the subject about which we may be
   speaking. So Paul often calls God, blessed, without any special reason
   for the appellation. Some however think that in the present case the
   apostle uses this expression in confirmation of his declaration that
   the plan of redemption was from ages hid in God--for he who created all
   things must be supposed to have included redemption in his original
   purpose. Others suppose the association of the ideas is--he who
   created, redeems--the same God who made the universe has formed the
   plan of redemption. None but the creator can be a redeemer.

   V. 10. To the intent that now might be made known, ?i'na gnoristhe nun.
   If this clause depend on the immediately preceding, then the apostle
   teaches that creation is in order to redemption. God created all things
   in order that by the church might be made known his manifold wisdom.
   This is the supralapsarian view of the order of the divine purposes,
   and as it is the only passage in Scripture which is adduced as directly
   asserting that theory, its proper interpretation is of special
   interest. It is objected to the construction just mentioned--1. That
   the passage would then teach a doctrine foreign to the New Testament,
   viz. that God created the universe in order to display his glory in the
   salvation and perdition of men; which supposes the decree to save to
   precede the decree to create, and the decree to permit the fall of men.
   2. Apart from the doctrinal objections to this theory, this connection
   of the clauses is unnatural, because the words who created all things,'
   is entirely subordinate and unessential, and therefore not the proper
   point of connection for the main idea in the whole context. That clause
   might be omitted without materially affecting the sense of the passage.
   3. The apostle is speaking of his conversion and call to the
   apostleship. To him was the grace given to preach the unsearchable
   riches of Christ, and teach all men the economy of redemption, in order
   that through the church might be made known the manifold wisdom of God.
   It is only thus that the connection of this verse with the main idea of
   the context is preserved. It is not the design of creation, but the
   design of the revelation of the mystery of redemption of which he is
   here speaking. 4. This interpretation is further sustained by the force
   of the particle now as here used. Now stands opposed to hid from ages.'
   God sent Paul to preach the Gospel, in order that what had been so long
   hid might now be made known. It was the design of preaching the Gospel,
   and not the design of creation of which the apostle had occasion to
   speak. The natural connection of ?i'na, therefore, is with the verbs
   euangelisasthai and photisai, which express the main idea in the
   context. "Paul," says Olshausen, "contrasts the greatness of his
   vocation with his personal nothingness, and he therefore traces the
   design of his mission through different steps. First, he says, he had
   to preach to the heathen; then, to enlighten all men concerning the
   mystery of redemption, and both, in order to manifest even to angels
   the infinite wisdom of God."

   The Bible clearly teaches not only that the angels take a deep interest
   in the work of redemption, but that their knowledge and blessedness are
   increased by the exhibition of the glory of God in the salvation of
   men.

   The expression, e polupoi'kilos sophi'a, "manifold wisdom," refers to
   the various aspects under which the wisdom of God is displayed in
   redemption; in reconciling justice and mercy; in exalting the unworthy
   while it effectually humbles them; in the person of the Redeemer, in
   his work; in the operations of the Holy Spirit; in the varied
   dispensations of the old and new economy, and in the whole conduct of
   the work of mercy and in its glorious consummation. It is by the church
   redeemed by the blood of Christ and sanctified by his Spirit, that to
   all orders of intelligent beings is to be made, through all coming
   ages, the brightest display of the divine perfections. It is tais
   archais kai` tais exousi'ais en tois epourani'ois that this exhibition
   of the manifold wisdom of God is to be made dia` tes ekklesi'as. This
   gives us our highest conception of the dignity of the church. The works
   of God manifest his glory by being what they are. It is because the
   universe is so vast, the heavens so glorious, the earth so beautiful
   and teeming, that they reveal the boundless affluence of their maker.
   If then it is through the church God designs specially to manifest to
   the highest order of intelligence, his infinite power, grace and
   wisdom, the church in her consummation must be the most glorious of his
   works. Hence preaching the Gospel, the appointed means to this
   consummate end, was regarded by Paul as so great a favour. To me, less
   than the least, was this grace given.

   V. 11. This exhibition of the manifold wisdom of God was contemplated
   in the original conception of the plan of redemption; for the apostle
   adds, it was according to the eternal purpose which he purposed in
   Christ Jesus our Lord. Pro'thesin ton aio'non, purpose formed in
   eternity--which existed through all past ages--not, purpose concerning
   the ages, or different periods of the world. Compare 2 Tim. 1, 9,
   pro'thesin--pro` chro'non aioni'on. The words hen epoi'ese may be
   rendered either, as by our translators, which he purposed, or, which he
   executed. The latter method is preferred by the majority of
   commentators, as better suited to the context, and especially to the
   words in Christ Jesus our Lord, as the title Christ Jesus always refers
   to the historical Christ, the incarnate Son of God. The purpose cf God
   to make provision for the redemption of men has been fulfilled in the
   incarnation and death of his Son.

   V. 12. Hence, as the consequence of this accomplished work, we have, in
   him, te`n parrhesi'an kai` prosagoge`n en pepoithe'sei, boldness and
   access with confidence, i. e. free and unrestricted access to God, as
   children to a father. We come with the assurance of being accepted,
   because our confidence does not rest on our own merit, but on the
   infinite merit of an infinite Saviour. It is in Him we have this
   liberty. We have this free access to God; we believers; not any
   particular class, a priesthood among Christians to whom alone access is
   permitted, but all believers without any priestly intervention, other
   than that of one great High Priest who has passed through the heavens,
   Jesus the Son of God. Parrhesi'a as used in Scripture, is not merely
   freespokenness, nor yet simple frankness, but fearlessness, freedom
   from apprehension of rejection or of evil. It is this Christ has
   procured for us. Even the vilest may, in Christ, approach the
   infinitely holy, who is a consuming fire, with fearlessness. Nothing
   short of an infinite Saviour could effect such a redemption. The
   accumulation of substantives in this sentence, boldness, access,
   confidence, shows that there was no word which could express what Paul
   felt in view of the complete reconciliation of men to God through Jesus
   Christ.

   We have this free access to God with full confidence of acceptance
   through faith of Him, i. e. by faith in Christ. This is explanatory of
   the first clause of the verse, ?en ho--dia` tes pi'steos autou, in
   whom, i. e. by faith of Him; faith of which he is the object. Comp. 2,
   13. It is the discovery of the dignity of his person, confidence in the
   efficacy of his blood, and assurance of his love, all of which are
   included, more or less consciously, in faith, that enables us joyfully
   to draw near to God. This is the great question which every sinner
   needs to have answered.--How may I come to God with the assurance of
   acceptance? The answer given by the apostle and confirmed by the
   experience of the saints of all ages is, By faith in Jesus Christ.' It
   is because men rely on some other means of access, either bringing some
   worthless bribe in their hands, or trusting to some other mediator,
   priestly or saintly, that so many fail who seek to enter God's
   presence.

   V. 13. Wherefore, i. e. because we have this access to God, the sum of
   all good, we ought to be superior to all the afflictions of this life,
   and maintain habitually a joyful spirit. Being the subjects of such a
   redemption and having this liberty of access to God, believers ought
   not to be discouraged by all the apparently adverse circumstances
   attending the propagation of the Gospel. As neither the object of the
   verb aitoumai, nor the subject of the verb ekkakein is expressed, this
   verse admits of different explanations. It may mean, I pray you that
   you faint not;' or, I pray God that I faint not;' or, I pray God that
   ye faint not.' Whether the object of the verb be "God," or "you," it is
   hard to decide; as it would be alike appropriate and agreeable to usage
   to say, I pray God,' or, I pray you,' i. e. I beseech you not to be
   discouraged. The latter is on the whole to be preferred, as there is
   nothing in the context to suggest God as the object of address, and as
   the verb aitein, though properly signifying simply to ask, whether of
   God or man, is often used in a stronger sense, to require, or demand,
   Luke 23, 23. Acts 25, 3. 15. Paul might well require of the Ephesians,
   in view of the glories of the redemption of which they had become
   partakers, not to be discouraged. As to the second point, viz. the
   subject of the verb ekkakein, there is less room to doubt. It is far
   more in keeping with the whole tone of the passage, that Paul should
   refer to their fainting than to his own. There was far more danger of
   the former than of the latter. And what follows ("which is your
   glory"), is a motive by which his exhortation to them is enforced.

   The relative e'tis, in the next clause, admits of a twofold reference.
   It may relate thli'psesi, afflictions; or to me` ekkakein, not
   fainting. In the one case the sense would be: The afflictions which I
   suffer for you instead of being a ground of discouragement are a glory
   to you.' In the other: Not fainting is an honour to you.' The latter is
   flat, it amounts to nothing in such a context. It is perfectly in
   keeping with the heroic character of the apostle, who himself gloried
   ix his afflictions, and with the elevated tone of feeling pervading the
   context, that he should represent the afflictions which he endured for
   the Gentiles as an honour and not as a disgrace and a cause of
   despondency.

   SECTION II.--Vs. 14-21.

   14. For this cause I bow my knees unto the Father of our Lord Jesus
   Christ,

   15. of whom the whole family in heaven and earth is named,

   16. that he would grant you, according to the riches of his glory, to
   be strengthened with might by his Spirit in the inner man;

   17. that Christ may dwell in your hearts by faith: that ye, being
   rooted and grounded in love,

   18. may be able to comprehend with all saints what is the breadth, and
   length, and depth, and height;

   19. and to know the love of Christ, which passeth knowledge, that ye
   might be filled with all the fulness of God.

   20. Now unto him that is able to do exceeding abundantly above all that
   we ask or think, according to the power that worketh in us,

   21. unto him be glory in the church by Christ Jesus throughout all
   ages, world without end. Amen.

  ANALYSIS.

   The prayer of the apostle is addressed to the Father of our Lord Jesus
   Christ, who is also in him our Father. He offers but one petition, viz.
   that his readers might be strengthened by the Holy Ghost in the inner
   man; or that Christ might dwell in their hearts by faith. The
   consequence of this would be, that they would be confirmed in love, and
   thus enabled in some measure to comprehend the infinite love of Christ,
   which would enlarge their capacity unto the fulness of God; that is,
   ultimately render them, in their measure, as full of holiness and
   blessedness, as God is in his.

  COMMENTARY.

   V. 14. This verse resumes the connection interrupted in verse 1st. The
   prayer which the apostle there commenced, he here begins anew. For this
   cause, tou'tou cha'rin, repeated from v. 1, and therefore the
   connection is the same here as there, i. e. because you Ephesians are
   made partakers of the redemption purchased by Christ. I bow my knees.
   The posture of prayer, for prayer itself. Unto the Father of our Lord
   Jesus Christ. [10] The peculiar Christian designation of God, as
   expressing the covenant relation in which he stands to believers. It is
   because he is the Father of our Lord Jesus Christ, our incarnate God
   and Saviour, that he is our Father, and accessible to us in prayer. We
   can approach him acceptably in no other character than as the God who
   sent the Lord Jesus to be our propitiation and mediator. It is
   therefore by faith in him as reconciled, that we address him as the
   Father of our Lord Jesus Christ.

   V. 15. Of whom the whole family in heaven and earth is named. The word
   patria is a collective term for the descendants of the same father,
   immediate or remote. In Luke 2, 4, we read of the house and family of
   David, and in Acts 3, 25, of all the families of the earth. The most
   important question here is, whether pasa patria is to be rendered every
   family, or, the whole family. In favour of the latter are the
   considerations that the omission of the article, which usage doubtless
   demands, is not unfrequent where either the substantive has acquired
   the character of a proper name, or where the context is so clear as to
   prevent mistake. (See Winer's Gram. p. 131.) And secondly, the sense is
   better suited to the whole context. If Paul intended to refer to the
   various orders of angels, and the various classes of men, as must be
   his meaning if pasa patria is rendered every family, then he
   contemplates God as the universal Father, and all rational creatures as
   his children. But the whole drift of the passage shows that it is not
   God in his relation as creator, but God in his relation as a spiritual
   father--who is here contemplated. He is addressed as the "Father of our
   Lord Jesus Christ," and therefore our Father. It is plain therefore
   that those who are here contemplated as children, are those who are by
   Jesus Christ brought into this relation to God. Consequently the word
   patria cannot include any but the subjects of redemption. The whole
   family in heaven therefore cannot mean the angels, but the redeemed
   already saved, and the family on earth, the company of believers still
   living.

   As children derive their name from their father and their relation to
   him is thereby determined, so the apostle says, the whole family of God
   derive their name from him and are known and recognized as his
   children.

   V. 16. This verse contains the apostle's prayer in behalf of the
   Ephesians. He prays that God, according to the riches of his glory,
   would strengthen them with might by his Spirit in the inner man.

   The riches of his glory, ploutos tes do'xes, means the plenitude of
   divine perfection. It is not his power to the exclusion of his mercy,
   nor his mercy to the exclusion of his power, but it is every thing in
   God that renders him glorious, the proper object of adoration. The
   apostle prays that God would deal with his people according to that
   plenitude of grace and power, which constitutes his glory and makes him
   to his creatures the source of all good.

   duna'mei krataiothenai. Duna'mei may be rendered adverbially,
   "powerfully strengthened," or it may be rendered as to power,
   indicating the principle which was to be confirmed or strengthened; or,
   "with power," as expressing the gift to be communicated. They were to
   receive power communicated through the Holy Spirit. This is to be
   preferred, because the subject of this invigorating influence is not
   any one principle, but the whole " inner man."

   There are two interpretations of the phrase krataiothenai eis to`n e'so
   a'nthropon, to be strengthened as to the inner man, the choice between
   which must depend on the analogy of Scripture. According to one theory
   of human nature, the higher powers of the soul, the reason, the mind,
   the spirit, the inner man, retain their integrity since the fall, but
   in themselves are too weak to gain the victory over the animal or lower
   principles of our nature, designated as the flesh, or outward man.
   There is a perpetual struggle, even before regeneration, between the
   good and evil principles in man, between the reason, or pneuma, and the
   flesh, or sarx. The former being the weaker needs to be strengthened by
   the divine Spirit. "The inner man," says Meyer, " is the nous, the
   rational moral Ego, the rational soul of man which harmonizes with the
   divine will, but needs to be strengthened by the Spirit of God
   (duna'mei krataiothe?nai dia` tou pneu'matos), in order not to be
   overcome by the sinful lusts of the sarx, whose animating or life
   principle is the psuche, the animal soul." This is the theory of
   semi-Pelagianism, embodied and developed in the theology of the church
   of Rome. The opposite, or Augustinian theory, adopted by the Lutheran
   and Reformed churches, is that of total depravity, i. e. that the whole
   soul, the higher, as well as lower powers of our nature, are the seat
   and subject of original sin, and that the natural man is thereby
   disabled and made opposite to all spiritual good. Consequently the
   conflict of which the Scriptures speak is not between the higher and
   lower powers of our nature,--but between nature and what is not nature,
   between the old and new man. The new principle is something
   supernatural communicated by the Spirit of God. The classical passages
   of Scripture relating to this subject, are Rom. 7, 14-25. 1 Cor. 2, 14.
   15. Gal. 5, 17-26. In none of these passages does pneuma designate the
   reason as opposed to the sensual principle, but the Spirit of God as
   dwelling in the renewed soul and giving it its own character, and
   therefore also its own name. It is the soul as the subject of divine
   influence, or as the dwelling place of the Holy Ghost, that is called
   Spirit. By the "inner man," therefore, in this passage is not to be
   understood the soul as opposed to the body, or the rational, as
   distinguished from the sensual principle; but the interior principle of
   spiritual life, the product of the almighty power of the Spirit of
   God--as is clearly taught in ch. 1, 19 of this epistle. Even in 2 Cor.
   4, 16, where the apostle says: "Though our outward man perish, our
   inward man is renewed day by day," the meaning is the same. That
   language could not be used of an unrenewed man. It does not mean simply
   that though the body was wasted, the mind was constantly refreshed. The
   inner man that was renewed day by day was the renewed or spiritual man;
   the soul as the organ and temple of the Spirit of God.

   V. 17. That Christ may dwell in yours hearts by faith, katoikesai to`n
   Christo`n dia` tes pi'steos en tais kardi'ais umon. Christ dwells in
   his people--he dwells in their hearts; he dwells in them through faith.
   These are the truths contained in this passage.

   As to the first, viz. the indwelling of Christ, it does not differ from
   what is expressed in the preceding verse, further than as indicating
   the source or nature of that spiritual strength of which that verse
   speaks. When Paul prayed that his readers might be strengthened in the
   inner man, he prayed that Christ might dwell in. them. The omnipresent
   and infinite God is said to dwell wherever he specially and permanently
   manifests his presence. Thus he is said to dwell in heaven, Ps. 123, 1;
   to dwell among the children of Israel, Numb. 35, 34; in Zion, Ps. 9,
   11; with him that is of an humble and contrite spirit, Is. 57, 11; and
   in his people, 2 Cor. 6, 16. Sometimes it is God who is said to dwell
   in the hearts of his people, sometimes the Spirit of God, sometimes, as
   in Rom. 8, 9, it is the Spirit of Christ; and sometimes, as Rom. 8, 10,
   and in the passage before us, it is Christ himself. These varying modes
   of expression find their solution in the doctrine of the Trinity. In
   virtue of the unity of the divine substance, he that had seen the Son,
   hath seen the Father also; he that hath the Son hath the Father; where
   the Spirit of God is, there God is; and where the Spirit of Christ is,
   there Christ is. The passage in Rom. 8, 9. 10 is specially instructive.
   The apostle there says, "The Spirit of God dwelleth in you. Now, if any
   man have not the Spirit of Christ, he is none of his; and if Christ be
   in you, &c." From this it is plain that Christ's being in us, means
   that we have his Spirit; and to have his Spirit means that the Spirit
   of God dwells in us. When, therefore, the apostle speaks of Christ
   dwelling in our hearts, he refers to the indwelling of the Holy Ghost,
   for Christ dwells in his people by his Spirit. They thus become
   partakers of his life, so that it is Christ that liveth in them, Gal.
   2, 20. This is the true and abiding source of spiritual strength and of
   all other manifestations of the divine life.

   Christ is said to dwell in en tais kardi'ais, the hearts of his people.
   The two common figurative senses of the word heart in Scripture, are,
   the feelings as distinguished from the understanding, and the whole
   soul, including the intellect and affections. It is in this latter
   sense the Scriptures speak of an understanding heart, 1 Kings 3, 9. 12.
   Prov. 8, 5; and of the thoughts, devices and counsels of the heart.
   Judges 5, 15. Prov. 19, 21; 20, 5. According to the Bible religion is
   not a form of feeling to the exclusion of the intellect, nor a form of
   knowledge to the exclusion of the feelings. Christ dwells in the heart,
   in the comprehensive sense of the word. He is the source of spiritual
   life to the whole soul; of spiritual knowledge as well as of spiritual
   affections.

   By faith, dia` tes pi'steos, by means of faith. There are two essential
   conditions of this indwelling of Christ; a rational nature, and, so far
   as adults are concerned, faith. The former is necessarily presupposed
   in all communion with God. But it is not with every rational nature
   that God enters into fellowship. The indwelling of Christ includes more
   than the communion of spirit with spirit. It implies congeniality. This
   faith produces or involves; because it includes spiritual
   apprehension--the perception of the truth and excellence of "the things
   of the Spirit;" and because it works by love; it manifests itself in
   the exercise of complacency, desire and delight. The most beautiful
   object might be in the apartment of a blind man, and he not be sensible
   of its presence; or if by any means made aware of its nearness, he
   could have no delight in its beauty. Christ dwells in us by faith,
   because it is by faith we perceive his presence, his excellence, and
   his glory, and because it is by faith we appropriate and reciprocate
   the manifestations of his love. Faith is to this spiritual communion,
   what esteem and affection are to the fellowships of domestic life.

   V. 18. The construction of the clause, en aga'pe errizome'noi kai`
   tethemeliome'noi i'na, ktl., is a matter of doubt. By many of the older
   and later commentators, it is connected with the preceding clause. The
   sense would then be: That thus Christ may dwell in the hearts of you,
   en tais kardi'ais umon, errhizome'noi, rooted and grounded in love.'
   This supposes the grammatical construction to be irregular, as errhiz
   does not agree with umon. The only reason urged for this interpretation
   is, that as Paul contemplates his readers as regenerated, he could not
   pray that Christ should dwell in their hearts, for such indwelling is
   inseparable from the new-birth which they already enjoyed. To pray for
   the indwelling of Christ would be to pray for their regeneration. The
   inward sense, therefore, despite the grammatical form of the words,
   requires such a construction as shall harmonize with that idea. Paul
   prays, not that Christ may dwell in their hearts, but that he may dwell
   in their hearts as confirmed in love. It is not, therefore, for the
   indwelling of Christ, but for their confirmation in love, for which he
   prays. There does not seem to be much force in this reasoning. The
   indwelling of Christ, is a thing of degrees. God manifests himself more
   fully and uniformly in the hearts of his people at one time than at
   another. Any Christian may pray for the presence of God, and what is
   his indwelling but the manifestation of his presence? The majority of
   commentators, therefore, assuming merely a trajection of the particle
   ?i'na (comp. Acts 19, 4. Gal. 2, 10. 2 Thess. 2, 7), connect the clause
   in question with what follows; in order that, being rooted and grounded
   in love, ye may understand, &c. The effect of the inward strengthening
   by the Spirit, or of the indwelling of Christ, is this confirmation of
   love; and the effect of the confirmation of love, is ability to
   comprehend (in our measure) the love of Christ.

   The love in which we are to be rooted is not the love of God or of
   Christ toward us, but either brotherly love or love as a Christian
   grace without determining its object. It is that love which flows from
   faith, and of which both God and the brethren are the objects. It is
   for the increase and ascendency of this grace through the indwelling of
   Christ, till it sustains and strengthens the whole inner man, so that
   the believer may stand as a well-rooted tree or as a well-founded
   building, that the apostle here prays.

   exischu'sete katalabe'sthai, may be fully able (as the ek is intensive)
   to comprehend. Without being strengthened by the Spirit in the inner
   man, without the indwelling of Christ, without being rooted and
   grounded in love, it is impossible to have any adequate apprehension of
   the gospel or of the love of Christ therein revealed. The apostle
   therefore prays that his readers may be thus strengthened, in order
   that, with all saints, they may be able to comprehend the truth of
   which he speaks. The knowledge in question is peculiar to the holy, i.
   e. the saints. It is a spiritual knowledge, both because of its origin
   and of its nature. It is derived from the Spirit, and it consists in
   those views which none but the spiritual can experience. The object of
   this knowledge is infinite. "It is high as heaven; what canst thou do?
   deeper than hell; what canst thou know? The measure thereof is longer
   than the earth, and broader than the sea?" Job 11, 8. 9. This language
   is used to express the infinitude of God. The apostle employs a similar
   mode of representation to indicate the boundless nature of the object
   of the believer's knowledge. To know what is infinite, and which
   therefore passes knowledge, can only mean to have some due appreciation
   of its nature, and of the fact that it is infinite. It is only thus
   that we can know space, immensity, eternity or God. Paul therefore
   would have us understand that the subject of which he speaks has a
   length and breadth, a depth and height, which pass all understanding.
   But what is this immeasurable theme? The answers given to this question
   are too numerous to be detailed. The main point is, whether the
   additional particular indicated by te, in the phrase gnonai te, is to
   be sought in the difference between katalabe'sthai and gnonai (between
   comprehending and knowing), or in the difference of the objects. In the
   former case, the sense of the passage would be: 'That ye may comprehend
   and know the length and breadth, the depth and height of the love of
   Christ which passes knowledge.' Just as we would say, That ye may know
   and feel.' In knowing, according to Scriptural usage, the idea of
   experimental knowledge, or knowledge united with appropriate feeling,
   may well be included. This is the simpler explanation and gives a very
   good sense. According to the other view, the meaning is: That ye may
   comprehend the length and breadth, the depth and height of--and also
   know the love of Christ;' something different from the love of Christ,
   being the object intended in the first clause. The great body of
   commentators, who adopt this view, suppose the reference is to the
   economy of redemption spoken of in v. 9. Paul prays that his hearers
   may comprehend the immensity of that plan of mercy, and know the love
   of Christ. Others refer to the manifold wisdom displayed in the
   salvation of men. Others to the unsearchable riches of Christ. All
   these subjects are indeed spoken of in the preceding context; but not
   in the prayer. At v. 14, there is such a change of the subject and in
   the progress of the discourse, as to make it harsh to go back of that
   verse to seek for an object. It is more natural to look for it in the
   following clause, where one is found which makes further search
   unnecessary. It is the love of Christ, i. e. his love to us which
   passes knowledge. It is infinite; not only because it inheres in an
   infinite subject, but because the condescension and sufferings to which
   it led, and the blessings which it secures for its objects, are beyond
   our comprehension. This love of Christ, though it surpasses the power
   of our understanding to comprehend, is still a subject of experimental
   knowledge. We may know how excellent, how wonderful, how free, how
   disinterested, how long-suffering, how manifold and constant, it is,
   and that it is infinite. And this is the highest and most sanctifying
   of all knowledge. Those who thus know the love of Christ towards them,
   purify themselves even as he is pure.

   That ye might be filled with all the fulness of God. The words, eis pan
   to` ple'roma tou Theou, are not properly translated, with all the
   fulness of God; but unto the complete fulness of God. That is the
   standard which is to be reached. Ple'roma may have its ordinary
   signification, that by which any thing is filled,'--or its secondary
   meaning, abundance, as we would say, the fulness of a stream.' If the
   latter sense of the word be retained, Theou is the genitive of the
   object,--and the fulness of God' is that fulness, or plenitude which
   flows from him, and which he communicates. If the former and ordinary
   sense be adhered to, then Theou is the genitive of the subject, and the
   fulness of God' is that fulness of which God is full. It is the
   plenitude of the divine perfection, as in Col. 2, 9, where the fulness
   of the Godhead is said to dwell in Christ bodily. The majority of
   commentators take the phrase here in the same general sense. The
   fulness of God is that excellence, says Chrysostom, of which God
   himself is full. The expression is then parallel to that in Matt. 5,
   48, "Be ye perfect even as your Father which is in heaven is perfect."
   And the truth presented is the same substantially as that in Eph. 4,
   13, "Until we all come--unto a perfect man, unto the measure of the
   stature of the fulness of Christ;" and 1 Cor. 13, 12, "Then shall I
   know even as also I am known." Absolute perfection is the standard to
   which the believer is to attain. He is predestinated to be conformed to
   the image of the Son of God, Rom. 8, 29. He is to be perfect as man, as
   God is perfect as God; and the perfection of man consists in his being
   full of God; God dwelling in him so as absolutely to control all his
   cognitions, feelings, and outward actions. This is expressed in
   Theodoret's interpretation of the phrase in question: ?i'na teleios
   auton enoikon dexesthe.

   If, however, the other view be adopted the result is nearly the same.
   "The fulness of God," is then the abundance of gifts and grace which
   flows from God; and the meaning of the whole clause is: That ye may be
   filled until the whole plenitude of the divine beneficence has passed
   over to you.' The end contemplated is the reception of the donorum
   plenitudo, or the donorum Dei perfectio. "He who has Christ," says
   Calvin, "' has every thing that is required to our perfection in God,
   for this is what is meant by the fulness of God."

   In favour, however, of the former view is the ordinary meaning of the
   word pleroma, the meaning of the phrase fulness of God, in other
   passages, the analogy of Scripture as exhibited in the parallel
   passages above quoted, and the simplicity of the interpretation, no
   paraphrase being necessary to bring out the sense. We are to grow to
   the stature of Christ; to be perfect as our Father is perfect; to be
   filled unto the measure of the fulness of God. When we are thus filled
   the distance between us and God will still be infinite. This is the
   culminating point of the apostle's prayer. He prays that they may be
   strengthened in order to comprehend the infinite love of Christ; and
   that they might comprehend the love of Christ, in order that they might
   be filled unto the measure of God's fulness.

   Vs. 20, 21. Paul's prayer had apparently reached a height beyond which
   neither faith, nor hope, nor even imagination could go, and yet he is
   not satisfied. An immensity still lay beyond. God was able to do not
   only what he had asked, but infinitely more than he knew how either to
   ask or think. Having exhausted all the forms of prayer, he casts
   himself on the infinitude of God, in full confidence that he can and
   will do all that omnipotence itself can effect. His power, not our
   prayers nor our highest conceptions, is the measure of the apostle's
   anticipations and desires. This idea he weaves into a doxology, which
   has in it more of heaven than of earth.

   There are two forms of expression here united; Paul says, to upe`r
   pa'nta poiesai du'nameno, to him who is able to do more than, all
   things; and as though this were not enough, he adds, uper ekperissou
   hon aitou'metha e` nooumen, exceeding abundantly above all we ask or
   think. God is not only unlimited in himself, but is unrestricted by our
   prayers or knowledge. No definite bounds, therefore, can be set to what
   they may expect in whom, Christ dwells, and who are the objects of his
   infinite love.

   Kata` te`n du'namin te`n energoume'nen en emin, according to the power
   that worketh in us. The infinite power of God from which so much may be
   expected, is the same of which we are now the subjects. It is that
   power which wrought in Christ when it raised him from the dead, and set
   him at the right hand of God, ch. 1, 19-20; and which has wrought an
   analogous change in the believer in raising him from the death of sin,
   and making him to sit in heavenly places in Christ Jesus; and which
   still sustains and carries on the work of salvation in the soul. The
   past is a foretaste and pledge of the future. Those who have been
   raised from the dead, who have been transformed by the renewing of
   their minds, translated from the kingdom of darkness into the kingdom
   of God's dear Son, and in whom God himself dwells by his Spirit, having
   already experienced a change which nothing but omnipotence could
   effect, may well join in the doxology to Him who is able to do
   exceeding abundantly above all we can ask or think.

   The glory; e do'xa is either the glory that is due, or the glory which
   God has. To give glory to God, is either to praise him, or to reveal
   his glory, i. e. cause it to be seen and acknowledged. Thus the
   doxology, To Him be glory--may mean either, Let Him be praised;' or,
   Let His glory be acknowledged.'

   In the church by Christ Jesus. [11] The original is, en te ekklesi'a
   kai` en Christo Iesou, which Luther renders, in the church which is in
   Christ, i. e. the Christian church. This interpretation is adopted by
   several modern commentators. But in that case the article te before en
   Christo. ought not to be omitted. Besides, as the Christian church is
   the only church which could be thought of, the addition of the words in
   Christ would be unnecessary. The ordinary interpretation, therefore, is
   to be preferred. Glory is to be rendered to God in the church, and in
   and through Christ Jesus, as her head and representative. The church is
   the company of the redeemed here and in heaven; which constitutes one
   body through which God is to manifest his manifold wisdom, and which is
   through all ages to ascribe unto him glory, honour, and dominion.

   The idea of eternity or of endless duration is variously expressed in
   Scripture. Sometimes eternity is conceived of as one, and the singular
   aion is used; sometimes as an endless succession of periods or ages,
   and then the plural aiones is used. Thus eis ton aiona, to eternity,
   and eis tous aionas, or eis tous aionas ton aionon, to the ages
   indefinitely, i. e. endless ages, alike mean, for ever. So basileus tou
   aionos, king of eternity, and basileus ton aionon, king of endless
   ages, both mean the king eternal. The peculiarity of the case before us
   is, that the apostle combines these two forms: eis pa'sas ta`s genea`s
   tou aionos ton aio'non, to all the generations of an eternity of ages.
   This is in keeping with the cumulative character of the whole context.
   Finding no ordinary forms of expression suited to his demands, the
   apostle heaps together terms of the largest import to give some vent to
   thoughts and aspirations which he felt to be unutterable. These things
   belong to the stenagmoi alaletoi of which he speaks in Rom. 8, 26.
     __________________________________________________________________

   [9] Unus Deus omnes populos condidit, sic etiam nunc omnes ad se vocat.
   BEZA.

   [10] The MSS. A. B. C. 17. 67, the Coptic-Ethiopic, and Vulgate
   versions, and many of the Fathers omit the words tou Kuriou hemon Iesou
   Christou. As however important external authorities and the context are
   in their favour, the majority of recent editions and commentators
   retain them.

   [11] The Text here varies considerably. The Uncial MSS., A and C,
   several of the later ones, the Coptic and Vulgate, Jerome and Pelagius
   read, en te ekklesi'a kai` en Christo Iesou; D, F, G invert the order
   and read, en Christo Iesou kai en te ekklesi'a. The majority of editors
   retain the common Text.
     __________________________________________________________________

CHAPTER IV.

  AN EXHORTATION TO UNITY, VS. 1-16.--AN EXHORTATION TO HOLINESS AND TO SPECIFIC
  VIRTUES, VS. 17-32.

   SECTION I.--Vs. 1-16.

   1. I therefore, the prisoner of the Lord, beseech you that ye walk
   worthy of the vocation wherewith ye are called,

   2. with all lowliness and meekness, with long-suffering, forbearing one
   another in love;

   3. endeavouring to keep the unity of the Spirit in the bond of peace.

   4. There is one body, and one Spirit, even as ye are called in one hope
   of your calling;

   5. one Lord, one faith, one baptism,

   6. one God and Father of all, who is above 7. all, and through all, and
   in you all.

   7. But unto every one of us is given grace according to the measure of
   the gift of Christ.

   8. Wherefore he saith, When he ascended up on high, he led captivity
   captive, and gave gifts unto men.

   9. Now that he ascended, what is it but that he also descended first
   into the lower parts of the earth?

   10. He that descended is the same also that ascended up far above all
   heavens, that he might fill all things.

   11. And he gave some, apostles; and some, prophets; and some,
   evangelists; and some, pastors and teachers;

   12. for the perfecting of the saints, for the work of the ministry, for
   the edifying of the body of Christ;

   13. till we all come in the unity of the faith, and of the knowledge of
   the Son of God, unto a perfect man, unto the measure of the stature of
   the fulness of Christ:

   14. that we henceforth be no more children, tossed to and fro, and
   carried about with every wind of doctrine, by the sleight of men, and
   cunning craftiness, whereby they lie in wait to deceive:

   15. but speaking the truth in love, may grow up into him in all things,
   which is the head, even Christ:

   16. from whom the whole body fitly joined together and compacted by
   that which every joint supplieth, according to the effectual working in
   the measure of every part, maketh increase of the body untc the
   edifying of itself in love.

  ANALYSIS.

   The apostle exhorts his readers to walk worthy of their vocation. Such
   a walk should be characterized by humility, meekness, long-suffering,
   and zeal to promote spiritual unity and peace, vs. 1-3. The church is
   one because it is one body, has one Spirit, one hope, one Lord, one
   faith, one baptism, and one God and Father who is over, through, and in
   all its members, vs. 4-6. This unity, however, is consistent with great
   diversity of gifts, which Christ distributes according to his own will,
   v. 7. This is confirmed by a passage from the Psalms which speaks of
   the Messiah as giving gifts to men; which passage it is shown must
   refer to Christ, since it speaks of a divine person ascending to
   heaven, which necessarily implies a preceding descent to the earth, vs.
   9-10. The gifts which Christ bestows on his church are the various
   classes of ministers, apostles, prophets, evangelists, and pastors who
   are teachers. v. 11. The design of the ministry is the edification of
   the church, and to bring all its members to unity of faith and
   knowledge, and to the full stature of Christ; that they should no
   longer have the instability of children, but be a firm, compact, and
   growing body in living union with Christ its head, vs. 12-16.

  COMMENTARY.

   V. 1. Parakalo oun umas ego` o de'smios en Kuri'o. The exhortation is a
   general one; it flows from the preceding doctrines, and is enforced by
   the authority, and the sufferings of him who gave it. As you are
   partakers of the redemption purchased by Christ, "I therefore beseech
   you." I the prisoner, not of, but in the Lord, en Kuri'o. He was a
   prisoner because he was in the Lord and for his sake. It was as a
   Christian and in the cause of Christ he suffered bonds. Compare the
   frequently occurring expressions, sunergos en Christo, agapetos en
   Kurio, dokimos en Christo, eklektos en Kurio. He speaks as a prisoner
   not to excite sympathy, not merely to add weight to his exhortation,
   but rather as exulting that he was counted worthy to suffer for
   Christ's sake. This is in accordance with the beautiful remark of
   Theodoret: tois dia ton Christon desmois enabrunetai mallon e basileus
   diademati, he glories in his chains more than a king in his diadem. I,
   the martyr Paul, the crowned apostle, exhort you,' &c. All is thus in
   keeping with the elevated tone of feeling which marks the preceding
   passage.

   The exhortation is, axi'os peripatesai tes kle'seos hes ekle'thete, to
   walk worthy of the vocation wherewith they were called. That vocation
   was to sonship; ch. 1, 5. This includes three things--holiness,
   exaltation, and unity. They were called to be conformed to the image of
   Christ, to share in his exaltation and glory, and to constitute one
   family as all are the children of God. A conversation becoming such a
   vocation, therefore, should be characterized by holiness, humility, and
   mutual forbearance and brotherly love. The apostle, therefore,
   immediately adds, with all lowliness and meekness. Undeserved honour
   always produces these effects upon the ingenuous. To be raised from the
   depths of degradation and misery and made the sons of God, and thus
   exalted to an inconceivable elevation and dignity, does and must
   produce humility and meekness. Where these effects are not found, we
   may conclude the exaltation has not taken place. Lowliness of mind,
   tapeinophrosu'nes, includes a low estimate of one's self, founded on
   the consciousness of guilt and weakness, and a consequent disposition
   to be low, unnoticed, and unpraised. It stands opposed not only to
   self-complacency and self-conceit, but also to self-exaltation, and
   setting one's self up to attract the honour which comes from men. This
   is taught in Rom. 12, 16, where ta` upsela` phronountes, seeking high
   things, is opposed to the lowliness of mind here inculcated. There is a
   natural connection between humility and meekness, and therefore they
   are here jcined together as in so many other places. Praotes is
   softness, mildness, gentleness, which when united with strength, is one
   of the loveliest attributes of our nature. The blessed Saviour says of
   himself, "I am meek (praos) and lowly in heart," Matt. 11, 29; and the
   apostle speaks of "the gentleness of Christ," 2 Cor. 10, 1. Meekness is
   that unresisting, uncomplaining disposition of mind, which enables us
   to bear without irritation or resentment the faults and injuries of
   others. It is the disposition of which the lamb, dumb before the
   shearers, is the symbol, and which was one of the most wonderful of all
   the virtues of the Son of God. The most exalted of all beings was the
   gentlest.

   The third associated virtue which becomes the vocation wherewith we are
   called, is long-suffering; makrothumi'a, a disposition which leads to
   the suppression of anger, 2 Cor. 6, 6. Gal. 3, 22. Col. 3, 12; to
   deferring the infliction of punishment, and is therefore often
   attributed to God, Rom. 2, 4; 9, 22. 1 Pet. 3, 10; and to patient
   forbearance towards our fellow men, 2 Tim. 4, 2. 1 Tim. 1, 16. It is
   explained by what follows, forbearing one another in love. Or, rather,
   the three virtues, humility, meekness, and long-suffering, are all
   illustrated and manifested in this mutual forbearance. Anecho, is to
   restrain, anechomai to restrain oneself, anecho'menoi alle'lon en
   aga'pe, therefore, means restraining yourselves in reference to each
   other in love. Let love induce you to be forbearing towards each other.

   The construction of the passage adopted by our translators is
   preferable to either connecting meta` makroth. with anech. "with
   long-suffering forbearing," or detaching en aga'pe from this clause and
   connecting it with the following one, so as to read en aga'pe
   spouda'zontes. The participle spouda'zontes is of course connected with
   what precedes. They were to walk worthy of their vocation, forbearing
   one another, endeavouring to keep the unity of the Spirit. Of the
   phrase unity of the spirit, there are three interpretations. 1.
   Ecclesiastical unity, so Grotius: unitatem ecclesiae, quod est corpus
   spirituale. Instead of that discordance manifested in the church of
   Corinth, for example, not only in their division into parties, but in
   the conflict of "spirits," or contentions among those endowed with
   spiritual gifts, the apostle would have the Ephesians manifest in the
   church that they were animated by one spirit. But this is foreign not
   only to the simple meaning of the terms, but also to the context. 2.
   The word spirit is assumed to refer to the human spirit, and the unity
   of the spirit to mean, concordia animorum, or harmony. 3. The only
   interpretation in accordance with the ordinary usage of the words and
   with the context, is that which makes the phrase in question mean that
   unity of which the Spirit is the author. Every where the indwelling of
   the Holy Ghost is said to be the principle of unity in the body of
   Christ. This unity may be promoted or disturbed. The exhortation is
   that the greatest zeal should be exercised in its preservation; and the
   means by which it is to be preserved is the bond of peace. That is,
   that bond which, is peace. The peace which results from love, humility,
   meekness, and mutual forbearance, is essential to the union and
   communion of the members of Christ's body, which is the fruit and
   evidence of the Spirit's presence. As hatred, pride and contention
   among Christians cause the Spirit to withdraw from them, so love and
   peace secure his presence. And as his presence is the condition and
   source of all good, and his absence the source of all evil, the
   importance of the duty enjoined cannot be over-estimated. Our Lord
   said: "Blessed are the peace-makers." Blessed are those who endeavour
   to preserve among the discordant elements of the church, including as
   it does men of different nations, manners, names and denominations,
   that peace which is the condition of the Spirit's presence. The apostle
   labours in this, as in his other epistles, to bring the Jewish and
   Gentile Christians to this spirit of mutual forbearance, and to
   convince them that we are all one in Christ Jesus. [12]

   As in Col. 3, 14, love is said to be "the bond of perfectness," many
   commentators understand "the bond of peace" in this passage to be love.
   So Bengel: Vinculum quo pax retinetur est ipse amor. But as the
   passages are not really parallel, and as in Colossians love is
   mentioned and here it is not; and as the sense is simple and good
   without any deviation from the plain meaning of the words, the great
   majority of interpreters adopt the view given above.

   V. 4. Having urged the duty of preserving unity, the apostle proceeds
   to state both its nature and grounds. It is a unity which arises from
   the fact--there is and can be but one body, one Spirit, one hope, one
   Lord, one faith, one baptism, and one God.

   One body, e`n soma. This is not an exhortation, but a declaration. The
   meaning is not, Let us be united in one body, or in soul and body; but,
   as the context requires, it is a simple declaration. There is one body,
   viz. one mystical body of Christ. All believers are in Christ; they are
   all his members; they constitute not many, much less conflicting
   bodies, but one. "We, being many, are one body in Christ, and every one
   members one of another." Rom. 12, 5. 1 Cor. 10, 17; 12, 27. In ch. 1,
   23, the church is said "to be his body, the fulness of him that filleth
   all in all." As all true believers are members of this body, and as all
   are not included in any one external organization, it is obvious that
   the one body of which the apostle speaks, is not one outward visible
   society, but a spiritual body of which Christ is the head and all the
   renewed are members. The relation, therefore, in which believers stand
   to each other, is that which subsists between the several members of
   the human body. A want of sympathy is evidence of want of membership.

   One spirit, e`n pneuma. This again does not mean one heart. It is not
   an exhortation to unanimity of feeling, or a declaration that such
   unanimity exists, Quasi diceret, nos penitus corpore et anima, non ex
   parte duntaxat, debere esse unitos. The context and the analogy of
   Scripture, as a comparison of parallel passages would evince, prove
   that by spirit is meant the Holy Spirit. As there is one body, so there
   is one Spirit, which is the life of that body and dwells in all its
   members. "By one Spirit," says the apostle, "are we all baptized into
   one body, whether we be Jews or Gentiles, whether we be bond or free;
   and have all been made to drink into one Spirit." 1 Cor. 12, 13. Of all
   believers, he says, " The Spirit of God dwelleth in you." 1 Cor. 3, 16;
   6, 19. Rom. 8, 9. 11. There is no doctrine of Scripture more plainly
   revealed than that the Spirit of God dwells in all believers, and that
   his presence is the ultimate ground of their unity as the body of
   Christ. As the human body is one because pervaded by one soul; so the
   body of Christ is one because it is pervaded by one and the same
   Spirit, who dwelling in all is a common principle of life. All sins
   against unity, are, therefore, sins against the Holy Ghost. They
   dissever that which he binds together. Our relation to Christ as
   members of his body; and our relation to the Holy Spirit who is our
   life, demands of us that we love our brethren and live at peace with
   them.

   Even as ye are called in one hope of your calling. katho`s kai`
   ekle'thete en mia elpi'di tes kle'seos umon. Inasmuch as. That is,
   believers are one body and have one spirit, because they have one hope.
   The fact that they all have the same high destiny, and are filled with
   the same expectations, proves that they are one. The unity of their
   hope is another evidence and element of the communion of saints. The
   Holy Ghost dwelling in them gives rise to the same aspirations, to the
   same anticipations of the same glorious inheritance, to a participation
   of which they had been called. The word hope is sometimes used for the
   things hoped for, as when the apostle speaks of the hope laid up in
   heaven. Col. 1, 5. See also Titus 2, 13. Heb. 6, 18. Most frequently of
   course it has its subjective sense, viz. the expectation of future
   good. There is no reason for departing from that sense here, though the
   other is intimately allied with it, and is necessarily implied. It is
   because the object is the same, that the expectation is the same. Hope
   of your calling, is the hope which flows from your vocation. The
   inward, effectual call of the Holy Spirit gives rise to this hope for
   two reasons. First, because their call is to the inheritance of the
   saints in light. They naturally hope to obtain what they are invited to
   receive. They are invited to reconciliation and fellowship with God,
   and therefore they hope for his salvation; and in the second place, the
   nature of this call makes it productive of hope. It is at once an
   earnest and a foretaste of their future inheritance. See ch. 1, 14, and
   1 Cor. 1, 22. It assures the believer of his interest in the blessings
   of redemption, Rom. 8, 16; and as a drop of water makes the thirsty
   traveller long for the flowing stream, so the first fruits of the
   Spirit, his first sanctifying operations on the heart, cause it to
   thirst after God. Ps. 42, 1. 2. Hope includes both expectation and
   desire, and therefore the inward work of the Spirit being of the nature
   both of an earnest and a foretaste, it necessarily produces hope.

   Another ground of the unity of the church is, that all its members have
   ONE LORD. Lordship includes the ideas of possession and authority. A
   lord, in proper sense, is both owner and sovereign. When used in
   reference to God or Christ, the word expresses these ideas in the
   highest degree. Christ is THE LORD, i. e. omnium rerum summus dominus
   et possessor. He is our Lord, i. e. our rightful owner and absolute
   sovereign. This proprietorship and sovereignty pertain to the soul and
   to the body. We are not our own, and should glorify him in our body and
   spirit which are his. Our reason is subject to his teaching, our
   conscience to his commands, our hearts and lives to his control. We are
   his slaves. And herein consists our liberty. It is the felix necessitas
   boni of which Augustin speaks. It is analogous to absolute subjection
   to truth and holiness, only it is to a person who is infinite in
   knowledge and in excellence. This lordship over us belongs to Christ
   not merely as God, or as the Logos, but as the Theanthropos. It is
   founded not simply on his divinity, but also and specially on the work
   of redemption. We are his because he has bought us with his own most
   precious blood. 1 Cor. 6, 20. 1 Pet. 1, 1. For this end he both died
   and rose again, that he might be Lord both of dead and of living. Rom.
   14, 9. Such being the nature and the grounds of the sovereignty of
   Christ, it necessarily binds together his people. The slaves of one
   master and the subjects of the same sovereign are intimately united
   among themselves, although the ownership and authority are merely
   external. But when, as in our relation to Christ, the proprietorship
   and sovereignty are absolute, extending to the soul as well as to the
   body, the union is unspeakably more intimate. Loyalty to a common Lord
   and master animates with one spirit all the followers of Christ.

   One faith. This is the fifth bond of union enumerated by the apostle.
   Many commentators deny that the word pi'stis is ever used for the
   object of faith, or the things believed; they therefore deny that one
   faith here means one creed. But as this interpretation is in accordance
   with the general usage of language, and as there are so many cases in
   which the objective sense of the word is best suited to the context,
   there seems to be no sufficient reason for refusing to admit it. In
   Gal. 1, 23, Paul says, "He preached the faith;" in Acts 6, 7, men, it
   is said, "were obedient to the faith." The apostle Jude speaks of "the
   faith once delivered to the saints." In these and in many other
   instances the objective sense is the natural one. In many cases both
   senses of the word may be united. It may be said of speculative
   believers that they have one faith, so far as they profess the same
   creed, however they may differ in their real convictions. All the
   members of the Church of England have one faith, because they all
   profess to adopt the Thirty-Nine Articles, although the greatest
   diversity of doctrine prevails among them. But true believers have one
   faith, not only because they profess the same creed, but also because
   they really and inwardly embrace it. Their union, therefore, is not
   merely an external union, but inward and spiritual. They have the same
   faith objectively and subjectively. This unity of faith is not perfect.
   That, as the apostle tells us in a subsequent part of this chapter, is
   the goal towards which the church contends. Perfect unity in faith
   implies perfect knowledge and perfect holiness. It is only as to
   fundamental doe trines, those necessary to piety and therefore
   necessary to salvation, that this unity can be affirmed of the whole
   church as it now exists on earth. Within these limits all the true
   people of God are united. They all receive the Scriptures as the word
   of God, and acknowledge themselves subject to their teachings. They all
   recognize and worship the Lord Jesus as the Son of God. They all trust
   to his blood for redemption and to his Spirit for sanctification.

   One baptism. Under the old dispensation when a Gentile became a Jew, he
   professed to accede to the covenant which God had made with his people,
   and he received the sign of circumcision not only as a badge of
   discipleship but as the seal of the covenant. All the circumcised
   therefore were foederati, men bound together by the bonds of a covenant
   which united them to the same God and to each other. So under the new
   dispensation the baptized are foederati; men bound together in covenant
   with Christ and with each other. There is but one baptism. All the
   baptized make the same profession, accept the same covenant, and are
   consecrated to the same Lord and Redeemer. They are, therefore, one
   body. " For as many as have been baptized into Christ, have put on
   Christ. 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."
   Gal. 3, 27. 28.

   V. 6. One God and Father of all, who is over all, and through all and
   in us all, heis Theo`s kai` Pate`r pa'nton, o epi` pa'nton kai` dia`
   pa'nton kai` en pasin hemin. As the church is one because pervaded by
   one Spirit, and because it is owned and governed by one Lord, so it is
   one because it has one God and Father; one glorious Being to whom it
   sustains the twofold relation of creature and child. This God is not
   merely over us, as afar off, but through all and in us all, i. e.
   pervading and filling all with his sustaining and life-giving presence.
   There are many passages to which the doctrine of the Trinity gives a
   sacred rhythm, though the doctrine itself is not directly asserted. It
   is so here. There is one Spirit, one Lord, one God and Father. The
   unity of the church is founded on this doctrine. It is one because
   there is to us one God the Father, one Lord, one Spirit. It is a truly
   mystical union; not a mere union of opinion, of interest, or of
   feeling; but something supernatural arising from a common principle of
   life. This life is not the natural life which belongs to us as
   creatures; nor intellectual: which belongs to us as rational beings;
   but it is spiritual life, called elsewhere the life of God in the soul.
   And as this life is common, on the one hand, to Christ and all his
   members--and on the other, to Christ and God, this union of the church
   is not only with Christ, but with the Triune God. Therefore in
   Scripture it is said that tile Spirit dwells in believers, that Christ
   dwells in them, and that God dwells in them. And, therefore, also our
   Lord prays for his people, "That they all may be one; as thou, Father,
   art in me, and I in thee, that they also may be one in us." John 17,
   21.

   It is obvious from the whole connection that the word pa'nton ("of
   all," and "through all"), is not neuter. The apostle does not refer to
   the dominion of God over the universe, or to his providential agency
   throughout all nature. Neither is the reference to his dominion over
   rational creatures or over mankind. It is the relation of God to the
   church, of which the whole passage treats. God as Father is over all
   its members, through them all and in them all. The church is a
   habitation of God through the Spirit. It is his temple in which he
   dwells and which is pervaded in all its parts by his presence. The
   preposition dia, therefore, does not here express instrumentality, but
   diffusion. It is not that God operates "through all" (dia pa'nton), but
   that he pervades all and abides in all. This is the climax. To be
   filled with God; to be pervaded by his presence, and controlled by him,
   is to attain the summit of all created excellence, blessedness and
   glory.

   V. 7. This unity of the church, although it involves the essential
   equality of all believers, is still consistent with great diversity as
   to gifts, influence, and honour. According to the apostle's favourite
   illustration, it is like the human body, which is composed of many
   members with different functions. It is not all eye nor all ear. This
   diversity of gifts is not only consistent with unity, but is essential
   to it. The body is not one member but many. In every organism a
   diversity of parts is necessary to the unity of the whole. If all were
   one member, asks the apostle, where were the body? Summa praesentis
   loci est, says Calvin, quod Deus in neininem omnia contulerit; sed
   quisque certam mensuram receperit; ut alii aliis indigeant et in
   commune conferendo quod singulis datum est, alii alios mutuo juvent.
   The position, moreover, of each member in the body, is not determined
   by itself, but by God. The eye does not make itself the eye, nor the
   ear, the ear. It is thus in the church. The different positions, gifts,
   and functions of its members, are determined not by themselves but by
   Christ. All this is taught by the apostle when he says, "But (i. e.
   notwithstanding the unity of the church) unto every one of us is given
   grace, according to the measure of the gift of Christ." There is this
   diversity of gifts, and the distribution of these gifts is in the hand
   of Christ. The grace here spoken of includes the inward spiritual gift,
   and the influence, function or office, as the case might be, flowing
   from it. Some were apostles, some prophets, some evangelists. The grace
   which made them such, was the inward gift and the outward office.

   The giver is Christ; he is the source of the spiritual influence
   conferring power, and the official appointment conferring authority.
   He, therefore, is God, because the source of the inward life of the
   church and of its authority and that of its officers. He is sovereign
   in the distribution of his gifts. They are distributed, kata` to`
   me'tron tes doreas tou Christou, according to the measure of the gift
   of Christ; that is, as he sees fit to give. The rule is not our merit,
   or our previous capacity, nor our asking, but his own good pleasure.
   Paul was made an apostle, who before was a blasphemer and injurious.
   The duty, as the apostle teaches, which arises from all this is, that
   every one should be contented with the position assigned him; neither
   envying those above, nor despising those below him. To refuse to occupy
   the position assigned us in the church, is to refuse to belong to it at
   all. If the foot refuses to be the foot, it does not become the hand,
   but is cut off and perishes. Sympathy is the law of every body having a
   common life. If one member suffers, all suffer; and if one rejoices,
   all rejoice. We can tell, therefore, whether we belong to the body of
   Christ, by ascertaining whether we have this contentment with our lot,
   and this sympathy with our fellow members.

   V. 8. The position which the preceding verse assigns to the Lord Jesus
   as the source of all life and power in the church, is so exalted, that
   the apostle interrupts himself to show that this representation is in
   accordance with what the Scriptures had already taught on this subject.
   The seventh verse speaks of Christ giving gifts. As this was his
   office, the Scriptures speak of him as a conqueror laden with spoils,
   enriched by his victories, and giving gifts to men. That the Psalmist
   had reference to the Messiah, is evident, because the passage speaks of
   his ascending. But for a divine person to ascend to heaven, supposes a
   previous descent to the earth. It was the Son of God, the Messiah, who
   descended, and therefore it was the Son of God who ascended, and who is
   represented by the sacred writer as enriched by his triumphant work on
   earth, and distributing the fruits of his conquest as he pleased. This
   seems to be the general sense of the passage in the connection,
   although it is replete with difficulties. The great truth is, that
   Christ's exaltation is the reward of his humiliation. By his obedience
   and sufferings he conquered the Prince of this world, he redeemed his
   people, and obtained the right to bestow upon them all needed good. He
   is exalted to give the Holy Ghost, and all his gifts and graces, to
   grant repentance and remission of sins. This great truth is
   foreshadowed and foretold in the Old Testament Scriptures. Wherefore he
   saith, dio` le'gei, i. e. God, or the Scriptures. "Having ascended up
   on high, he led captivity captive, and gave gifts unto men." That is,
   what I have said respecting Christ being the distributor of spiritual
   gifts, is in accordance with the prophetic declaration, that the
   ascended Messiah should give gifts to men. The Messiah is represented
   by the Psalmist as a conqueror, leading captives in triumph, and laden
   with spoils which he distributes to his followers. Thus Christ
   conquered. He destroyed him that hath the power of death, i. e. the
   devil. He delivered those who through the fear of death were subject to
   bondage. Heb. 2, 15. Having spoiled principalities and powers, he made
   a show of them openly, triumphing over them. Col. 2. 15. When a strong
   man armed keepeth his palace, his goods are in peace; but when a
   stronger than he cometh upon him, and overcometh him, he taketh from
   him all his armour wherein he trusted, and divideth his spoil. Luke,
   11, 21. 22. Such is the familiar mode of representation respecting the
   work of Christ. He conquered Satan. He led captivity captive. The
   abstract is for the concrete--captivity for captives--aichmalosia for
   aichmalotoi as summachia for summachoi. Compare Judges 5, 12, "Awake,
   awake, Deborah, awake, awake, utter a song: arise, Barak, and lead thy
   captivity captive, thou son of Abinoam." These captives thus led in
   triumph may be either the enemies of Christ, Satan, sin, and death,
   which is the last enemy which shall be destroyed; or his people,
   redeemed by his power and subdued by his grace. The former is perhaps
   the more consistent with the figure, and with the parallel passages
   quoted above. Both are true; that is, it is true that Christ has
   conquered Satan, and leads him captive; and it is also true that he
   redeems his people and subdues them to himself, and leads them as
   willing captives. They are made willing, in the day of his power.
   Calvin, therefore, unites both representations: Neque enim Satanam modo
   et peccatum et mortem totosque inferos prostravit, sed ex rebellibus
   quotidie facit sibi obsequentem populum, quum verbo suo carnis nostrae
   lasciviam domat; rursus hostes suos, h. e. impios omnes quasi ferreis
   catenis continet constrictos, dum illorum furorem cohibet sua virtute,
   ne plus valeant, quam illis concedit. This clause of the quotation is,
   however, entirely subordinate. The stress lies on the last clause, "He
   gave gifts to men."

   There are two serious difficulties connected with this citation. The
   first is, that the quotation does not agree with the original. In the
   Ps. 68, 18, the passage is, "Thou hast received gifts among men." Paul
   has it, "He gave gifts to man." To get over this difficulty some have
   supposed that the apostle does not quote the Psalm, but some Hymn which
   the Ephesians were in the habit of using. But this is not only contrary
   to the uniform usage of the New Testament writers, but also to the
   whole context, for the apostle argues from the passage quoted as of
   divine authority. Others have assumed an error in the Hebrew text.
   Rationalists say it is a misquotation from failure of memory. Others
   argue that the word lqch, used by the Psalmist, means to give as well
   as to take. Or, at least, it often means to bring; and therefore, the
   original passage may be translated, "Thou hast brought gifts among
   men;" the sense of which is, Thou hast given gifts to men.' The
   difference is thus reduced to a mere verbal alteration, the sense
   remaining the same. It is a strong confirmation of this view that the
   Chaldee Paraphrase expresses the same sense: dedisti dona filiis
   hominum. Dr. Addison Alexander in his comment on Ps. 68, 18 remarks,
   "To receive gifts on the one hand and bestow gifts on the other are
   correlative ideas and expressions, so that Paul, in applying this
   description of a theocratic triumph to the conquests of our Saviour,
   substitutes one of these expressions for the other." This is perhaps
   the most natural solution. The divine writers of the New Testament,
   filled with the same Spirit, which moved the ancient prophets, are not
   tied to the mere form, but frequently give the general sense of the
   passages which they quote. A conqueror always distributes the spoils he
   takes. He receives to give. And, therefore, in depicting the Messiah as
   a conqueror, it is perfectly immaterial whether it is said, He received
   gifts, or, He gave gifts. The sense is the same. He is a conqueror
   laden with spoils, and able to enrich his followers.

   The second difficulty connected with this quotation is that Ps. 68 is
   not Messianic. It does not refer to the Messiah, but to the triumphs of
   God over his enemies. Yet the apostle not only applies it to Christ,
   but argues to prove that it must refer to him. This difficulty finds
   its solution in three principles which are applicable not only to this,
   but also to many similar passages. The first is the typical character
   of the old dispensation. It was a shadow of good things to come. There
   was not only a striking analogy between the experience of the ancient
   people of God, in their descent into Egypt, their deliverance from the
   house of bond. age, their journey through the wilderness, and their
   entrance into Canaan, and the experience of the church, but this
   analogy was a designed prefiguration--God's dealings as the head of the
   ancient theocracy, were typical of his dealings with the church. His
   delivering his people, his conquering their enemies, and his enriching
   his followers with their spoil, were all adumbrations of the higher
   work of Christ. As the passover was both commemorative of the
   deliverance out of Egypt and typical of the redemption effected by
   Christ; so, many of the descriptions of the works and triumphs of God
   under the old economy are both historical and prophetic. Thus the Psalm
   quoted by the apostle is a history of the conquests of God over the
   enemies of his ancient people, and a prophecy of the conquests of the
   Messiah.

   The second principle applicable to this and similar cases, is the
   identity of the Logos or Son manifested in the flesh under the new
   dispensation with the manifested Jehovah of the old economy. Hence what
   is said of the one, is properly assumed to be said of the other.
   Therefore, as Moses says Jehovah led his people through the wilderness,
   Paul says Christ led them. 1 Cor. 10, 4. As Isaiah saw the glory of
   Jehovah in the temple, John says he saw the glory of Christ. John 12,
   41. As it is written in the prophets, "As I live, saith Jehovah, every
   knee shall bow to me, and every tongue shall confess to God," Is. 45,
   23, Paul says, this proves that we must all stand before the judgment
   seat of Christ. Rom. 14, 10. 11. What in Ps. 102, 25, &c., is said of
   God as creator, and as eternal and immutable, is in Hebrews 1, 10,
   applied to Christ. On the same principle what is said in Ps. 68, 18, of
   Jehovah as ascending to heaven and leading captivity captive, is here
   said to refer to Christ.

   There is still a third principle to be taken into consideration. Many
   of the historical and prophetic descriptions of the Old Testament are
   not exhausted by any one application or fulfilment. The promise that
   Japheth should dwell in the tents of Shem, was fulfilled every time the
   descendants of the former were made to share in the blessings temporal
   or spiritual of the latter. The predictions of Isaiah of the redemption
   of Israel were not exhausted by the deliverance of the people of God
   from the Babylonish captivity, but had a direct reference to the higher
   redemption to be effected by Christ. The glowing descriptions of the
   blessings consequent on the advent of the Messiah, relate not merely to
   the consequences of his first advent, but to all that is to follow his
   coming the second time without sin unto salvation. The prediction that
   every knee shall bow to God and every tongue confess to him, is a
   prediction not only of the universal prevalence of the true religion;
   but also, as the apostle teaches, of a general judgment at the last
   day. In like manner, what the Old Testament says of Jehovah descending
   and ascending, of his conquering his enemies and enriching his people,
   is not exhausted by his figurative descending to manifest his power,
   nor by such conspicuous theophanies as occurred on Sinai and in the
   Temple, or in the triumphs recorded in the Hebrew Scriptures, but refer
   also to his personal advent in the flesh, to his ascension and his
   spiritual triumphs. It is, therefore, in perfect accordance with the
   whole analogy of Scripture, that the apostle applies what is said of
   Jehovah in Ps. 68 as a conqueror, to the work of the Lord Jesus, who,
   as God manifested in the flesh, ascended on high leading captivity
   captive and giving gifts unto men.

   Vs. 9. 10. Now that he ascended, what is it but that he also descended
   first into the lower parts of the earth? He that descended is the same
   also that ascended up far above all heavens, that he might fill all
   things.

   The obvious design of these verses is to show that the passage quoted
   from the Psalmist refers to Christ. The proof lies in the fact that
   ascension in the case of a divine person, a giver of spiritual gifts to
   men, implies a previous descent. It was Christ who descended, and
   therefore, it is Christ who ascended. It is true the Old Testament
   often speaks of God's descending, and therefore, they may speak of his
   ascending. But according to the apostle, the divine person intended in
   those representations was the Son, and no previous descent or ascent,
   no previous triumph over his enemies, included all that the Spirit of
   prophecy intended by such representations. And, therefore, the Psalmist
   must be understood as having included in the scope of his language the
   most conspicuous and illustrious of God's condescensions and
   exaltations. All other comings were but typical of his coming in the
   flesh, and all ascensions were typical of his ascension from the grave.

   The apostle, therefore, here teaches that God, the subject of the
   sixty-eighth Psalm, descended "into the lower parts of the earth;" that
   "he ascended up above all heavens," and that this was with the design
   "that he might fill all things."

   The Hebrew phrase tchtyvt 'rts to which the apostle's ta katotera mere
   tes ges, (the lower parts of the earth,) answers, is used for the earth
   in opposition to heaven, Is. 44, 23; probably for the grave in Ps. 63,
   10; as a poetical designation for the womb in Ps. 139, 15; and for
   Hades or the invisible world, Ez. 32, 24. Perhaps the majority of
   commentators take this last to be the meaning of the passage before us.
   They suppose the reference is to the desensus ad inferos, or to
   Christ's "descending into hell." But in the first place this idea is
   entirely foreign to the meaning of the passage in the Psalm on which
   the apostle is commenting. In the second place, there as here, the only
   descent of which the context speaks is opposed to the ascending to
   heaven. He that ascended to heaven is he who first descended to earth.'
   In the third place, this is the opposition so often expressed in other
   places and in other forms of expression, as in John 3, 13, "No man hath
   ascended up to heaven, but he that came down from heaven, even the Son
   of Man who is in heaven." John 6, 38, "I came down from heaven." John
   8, 14, "I know whence I came and whither I go." John 16, 28, "I came
   forth from the Father, and am come into the world; again, I leave the
   world, and go to the Father." The expression of the apostle therefore
   means, "the lower parts, viz. the earth." The genitive tes ges is the
   common genitive of apposition. Compare Acts 2, 19, where the heaven
   above is opposed to the earth beneath; and John 8, 23.

   He that descended to earth, who assumed our nature, is the same also
   that ascended up far above all heavens. Hupera'no, longe supra,
   expressing the highest exaltation. As the Hebrew word for heaven is in
   the plural form, the New Testament writers often use the plural even
   when the heavens are considered as one, as in the phrase basileia ton
   ouranon. But often there is a reference to a plurality of heavens, as
   when the expression "all heavens" is used. The Jews reckoned seven
   heavens, and Paul, 2 Cor. 12, 2, speaks of the third heavens; the
   atmosphere, the region of the stars, and above all the abode of God.
   Above all heavens plainly means above the whole universe; above all
   that is created visible and invisible; above thrones, principalities,
   and powers. All things, all created things, are subject to the ascended
   Redeemer.

   He is thus exalted, i'na plero'se ta` pa'nta, that he might fill all
   things. As the word pleroo signifies to fill, to fulfil, to render
   perfect, and to accomplish, these words may mean--1. That he might fill
   all things, i. e. the universe with his presence and power. 2. That he
   might fulfil all the predictions and promises of God respecting his
   kingdom. 3. That he might render all perfect, replete with grace and
   goodness. 4. That he might accomplish all things necessary to the
   consummation of his work. The first interpretation is greatly to be
   preferred. Ta panta properly means the universe; and if taken to mean
   any thing else, it must be because the context demands it, which is not
   the case here. Secondly, this passage is evidently parallel with ch. 1,
   21, where also it is said of Christ as exalted, that "he fills the
   universe in all its parts." Thirdly, the analogy of Scripture is in
   favour of this interpretation. The omnipresence and universal dominion
   of God are elsewhere expressed in a similar way. "Do I not fill heaven
   and earth, saith the Lord." Jer. 23, 24. The same grand idea is
   expressed in Matt. 28, 18, "All power is given unto me in heaven and
   upon earth;" and in Phil. 2, 9. 10, and in many other places. It is not
   of the ubiquity of Christ's body of which the apostle speaks, as the
   Lutherans contend, but of the universal presence and power of the
   ascended Son of God. It is God clothed in our nature, who now exercises
   this universal dominion; and, therefore, the apostle may well say of
   Christ, as the incarnate God, that he gives gifts unto men.

   V. 11. Kai` auto`s e'doke, and He gave. He, the ascended Saviour, to
   whom all power and all resources have been given--he gave, some,
   apostles; and some, prophets; and some, evangelists; and some, pastors
   and teachers. These were among the gifts which Christ gave his church;
   which, though implying diversity of grace and office, were necessary to
   its unity as an organized whole. These offices are mentioned in the
   order of their importance. First the apostles the immediate messengers
   of Christ, the witnesses for him, of his doctrines, his miracles, and
   of his resurrection; infallible as teachers and absolute as rulers in
   virtue of the gift of inspiration and. of their commission. No man,
   therefore, could be an apostle unless--1. He was immediately appointed
   by Christ. 2. Unless he had seen him after his resurrection and had
   received the knowledge of the Gospel by immediate revelation. 3. Unless
   he was rendered infallible by the gift of inspiration. These things
   constituted the office and were essential to its authority. Those who
   without these gifts and qualifications claimed the office, are called
   "false apostles."

   2. Prophets. A prophet is one who speaks for another, spokesman, as
   Aaron was the prophet of Moses. Those whom God made his organs in
   speaking to men were prophets, whether their communications were
   doctrinal, preceptive, or prophetic in the restricted sense of the
   term. Every one who spoke by inspiration, was a prophet. The prophets
   of the New Testament differed from the apostles, in that their
   inspiration was occasional, and therefore their authority as teachers
   subordinate. The nature of their office is fully taught in 1 Cor. 14,
   1-40. As the gift of infallibility was essential to the apostolic
   office, so the gift of occasional inspiration was essential to the
   prophetic office. It is inconceivable that God should invest any set of
   men with the authority claimed and exercised by the apostles and
   prophets of the New Testament, requiring all men to believe their
   doctrines and submit to their authority, on the pain of perdition,
   without giving the inward gifts qualifying them for their work. This is
   clearly stated by Calvin in his comment on this verse; to a certain
   difficulty, he says, "Respondeo, quoties a Deo vocati sunt homines,
   dona necessarie conjuncta esse officiis; neque enim Deus, apostolos aut
   pastores instituendo, larvam illis duntaxat imponit; sed dotibus etiam
   instruit, sine quibus rite functionem sibi injunctam obire nequennt.
   Quisquis ergo Dei auctoritate constituitur apostolus, non inani et nudo
   titulo, sed mandato simul et facultate praeditus est."

   And some, evangelists. There are two views of the nature of the office
   of the evangelists. Some regard them as vicars of the apostles--men
   commissioned by them for a definite purpose and clothed with special
   powers for the time being, analogous to the apostolic vicars of the
   Romanists; or to the temporary superintendents appointed after the
   Reformation in the Scottish church, clothed for a limited time and for
   a definite purpose with presbyterial powers, i. e. to a certain extent,
   with the powers of a presbytery, the power tc ordain, install and
   depose. Evangelists in this sense were temporary officers. This view of
   the nature of the office prevailed at the time of the Reformation. [13]

   According to the other view, the evangelists were itinerant preachers,
   hoi periiontes ekerutton, as Theodoret and other early writers describe
   them. They were properly missionaries sent to preach the Gospel where
   it had not been previously known. This is the commonly received view,
   in favour of which may be urged--1. The signification of the word,
   which in itself means nothing more than preacher of the Gospel. 2.
   Philip was an evangelist, but was in no sense a vicar of the apostles;
   and when Timothy was exhorted to do the work of an evangelist, the
   exhortation was simply to be a faithful preacher of the Gospel. Acts
   21, 8; Eph. 4, 11; and 2 Tim. 4, 5, are the only passages in which the
   word occurs, and in no one of them does the connection or any other
   consideration demand any other meaning than the one commonly assigned
   to it. 3. Euangelisthai and didaskein are both used to express the act
   of making known the Gospel; but when as here, the euangelistes is
   distinguished fromr the didaskalos, the only point of distinction
   implied or admissible is between one who makes known the Gospel where
   it had not been heard, and an instructor of those already Christians.
   The use of euangelisthai in such passages as Acts 8, 4; 14, 7; 1 Cor.
   1, 17, and 2 Cor. 10, 16, serves to confirm the commonly received
   opinion that an evangeli1st is one who makes known the Gospel. That
   Timothy and Titus were in some sense apostolic vicars, i. e. men
   clothed with special powers for a special purpose and for a limited
   time, may be admitted, but this does not determine the nature of the
   office of an evangelist. They exercised these powers not as
   evangelists, but as delegates or commissioners.

   And some pastors and teachers, tou`s de` poime'nas kai` didaska'lous.
   According to one interpretation we have here two distinct offices--that
   of pastor and that of teacher. The latter, says Calvin, "had nothing to
   do with discipline, nor with the administration of the sacraments, nor
   with admonitions or exhortations, but simply with the interpretation of
   Scripture." Institutes IV, 3, 4. All this is inferred from the meaning
   of the word teacher. There is no evidence from Scripture that there was
   a set of men authorized to teach but not authorized to exhort. The
   thing is well nigh impossible. The one function includes the other. The
   man who teaches duty and the grounds of it, does at the same time
   admonish and exhort. It was however on the ground of this unnatural
   interpretation that the Westminster Directory made teachers a distinct
   and permanent class of jure divino officers in the church. The Puritans
   in New England endeavoured to reduce the theory to practice, and
   appointed doctors as distinct from preachers. But the attempt proved to
   be a failure. The two functions could not be kept separate. The whole
   theory rested on a false interpretation of Scripture. The absence of
   the article before didaska'lous proves that the apostle intended to
   designate the same persons as at once pastors and teachers. The former
   term designates them as episkopoi, overseers, the latter as
   instructors. Every pastor or bishop was required to be apt to teach.
   This interpretation is given by Augustin and Jerome; the latter of whom
   says: Non enim ait: alios autem pastores et alios magistros, sed alios
   pastores et magistros, ut qui pastor est, esse debeat et magister. In
   this interpretation the modern commentators almost without exception
   concur. It is true the article is at times omitted between two
   substantives referring to different classes, where the two constitute
   one order--as in Mark 15, 1, meta` ton presbute'ron kai` grammate'on,
   because the elders and scribes formed one body. But in such an
   enumeration as that contained in this verse, tous men apostolous, tous
   de prophetas, tou de euangelistas, tous de poimenas, the laws of the
   language require tous de didaskalous, had the apostle intended to
   distinguish the didaskaloi from the poimenes. Pastors and teachers,
   therefore, must be taken as a two-fold designation of the same
   officers, who were at once the guides and instructors of the people.

   V. 12. Having mentioned the officers Christ gave his church, the
   apostle states the end for which this gift was conferred--it was pro`s
   to`n katartismo`n ton agi'on, eis e'rgon diakoni'as, eis oikodome`n tou
   so'matos tou Christou, for the perfecting of the saints, for the work
   of the ministry, for the edifying of the body of Christ.

   Both the meaning of the words and the relation of the several clauses
   in this verse, are doubtful. The word katartismos, rendered perfecting,
   admits of different interpretations. The root aro, means to unite or
   bind together. Hence artios signifies united, complete, perfect; and
   the verb katartizo is literally to mend, Matt. 4, 21; to reduce to
   order, to render complete, or perfect, Luke 6, 40; 2 Cor. 13, 11; to
   prepare or render fit for use, Heb. 10, 5; 13, 21. The substantive may
   express the action of the verb in the various modifications of its
   meaning. Hence it has been rendered here-1. To the completion of the
   saints, i. e. of their number. 2. To their renewing or restoration. 3.
   To their reduction to order and union as one body. 4. To their
   preparation (for service). 5. To their perfecting. This last is to be
   preferred because agreeable to the frequent use of the verb by this
   apostle, and because it gives the sense best suited to the context.

   The word diakonia, service, may express that service which one man
   renders to another--Luke 10, 40, "with much serving;" or specially the
   service rendered to Christians, 1 Cor. 16, 15, "addicted themselves to
   the ministry of the saints;" or the official service of the ministry.
   Hence the phrase eis e'rgon diakoni'as may mean to the work of mutual
   service or kind offices,' or to the work of the ministry--in the
   official sense. The latter is the common interpretation, and is to be
   preferred not only on account of the more frequent use of the word in
   that sense, but also on account of the connection, as here the apostle
   is speaking of the different classes of ministers of the word.

   The principal difficulty connected with this verse concerns the
   relation of its several clauses. 1. Some propose to invert the first
   and second so that the sense would be, Christ appointed the apostles,
   &c., for the work of the ministry, the design of which is the
   perfecting of the saints and the edifying of the body of Christ.' But
   although the sense is thus good and pertinent, the transposition is
   arbitrary. 2. Others regard the clauses as coordinate. These officers
   were given for the perfecting of the saints, for the work of the
   ministry, for the edifying the body of Christ.' To this is objected the
   change in the prepositions (pros, eis--eis), and the incongruity of the
   thoughts--the expressions not being parallel. 3. The two latter clauses
   may be made subordinate to the first. Christ has appointed the ministry
   with the view of preparing the saints, for the work of serving one
   another,' (compare eis diakonian tois hagiois, 1 Cor. 16, 15,) and for
   the edification of his body. This however assumes diakonia to have a
   sense unsuited to the context. 4. Others make the two clauses with eis
   explanatory of the first clause, Christ appointed these officers for
   the preparation of the saints, some for the work of the ministry, and
   some for the edifying of his body.' But this is inconsistent with the
   structure of the passage. It would require the introduction of tous
   men--tous de, 'some, for this, and some, for that.' 5. Others again,
   give the sense thus, For the sake of perfecting the saints, Christ
   appointed these officers to the work of the ministry, to the
   edification of his body.' The first clause pros kat. expresses the
   remote, eis--eis the immediate end of the appointment in question. The
   "work of the ministry" is that work which the ministry perform, viz.
   the edifying of the body of Christ. This last view is perhaps the best.

   "He could not," says Calvin, "exalt more highly the ministry of the
   Word, than by attributing to it this effect. For what higher work can
   there be than to build up the church that it may reach its perfection?
   They therefore are insane, who neglecting this means hope to be perfect
   in Christ, as is the case with fanatics, who pretend to secret
   revelations of the Spirit; and the proud, who content themselves with
   the private reading of the Scripture, and imagine they do not need the
   ministry of the church." If Christ has appointed the ministry for the
   edification of his body, it is in vain to expect that end to be
   accomplished in any other way.

   V. 13. The ministry is not a temporary institution, it is to continue
   until the church has reached the goal of its high calling. This does
   not prove that all the offices mentioned above are permanent. By common
   consent the prophets were temporary officers. It is the ministry and
   not those particular offices, that is to continue. The goal of the
   church is here described in three equivalent forms--1. Unity of faith
   and knowledge of the Son of God. 2. A perfect man. 3. The measure of
   the stature of the fulness of Christ.

   1. Till we all come to the unity, &c., me'chri katante'somen oi
   pa'ntes. The all here mentioned is not all men, but all the people of
   Christ. The reference is not to the confluence of nations from all
   parts of the earth, but to the body of Christ, the company of saints of
   which the context speaks. The church is tending to the goal indicated.
   [14] Our version has in unity, but the Greek is eis te`n eno'teta, and
   therefore should be rendered, to or unto, just as in the following
   clauses, eis a'ndra te'leion and eis me'tron, ktl. The unity of faith
   is the end to which all are to attain. The genitive uiou tou Theou
   belongs equally to pistis and epignosis. The Son of God is the object
   both of the faith and of the knowledge here spoken of. Many
   commentators understand knowledge and faith as equivalent, and
   therefore make the latter member of the clause explanatory of the
   former: to the unity of the faith, that is, to the knowledge of the Son
   of God.' But this overlooks the kai. The apostle says, "faith and
   knowledge." Thus distinguishing the one from the other. And they are in
   fact different, however intimately related, and however often the one
   term may be used for the other. Faith is a form of knowledge, and
   therefore may be expressed by that word. But knowledge is not a form of
   faith, and therefore cannot be expressed by it. Knowledge is an element
   of faith; but faith, in its distinctive sense, is not an element of
   knowledge. The Greek word here used is not gnosis but epignosis. We
   have no word to express the distinction as the Germans have in their
   Kennen and Erkennen. It is not merely cognition but recognition. Faith
   and knowledge, pistis and epignosis, express or comprehend all the
   elements of that state of mind of which the Son of God, God manifested
   in the flesh, who loved us and gave himself for us, who died on Calvary
   and is now enthroned in heaven, is the object. A state of mind which
   includes the apprehension of his glory, the appropriation of his love,
   as well as confidence and devotion. This state of mind is in itself
   eternal life. It includes excellence, blessedness, and the highest form
   of activity, i. e. the highest exercise of our highest powers. We are
   like him when we see him. Perfect knowledge is perfect holiness.
   Therefore when the whole church has come to this perfect knowledge
   which excludes all diversity, then it has reached the end. Then it will
   bear the image of the heavenly.

   The object of faith and knowledge is the Son of God. This designation
   of our Lord declares him to be of the same nature with the Father,
   possessing the same attributes and entitled to the same honour. Were
   this not the case the knowledge of Christ as the Son of God, could not
   be eternal life; it could not fill, enlarge, sanctify, and render
   blessed the soul; nor constitute the goal of our high calling; the full
   perfection of our nature.

   It has excited surprise that the apostle should here present unity of
   faith as the goal of perfection, whereas in ver. 6, Christians are said
   now to have "one faith," as they have one Lord and one baptism. Some
   endeavour to get over this difficulty by laying the emphasis upon all.
   The progress of the church consists in bringing all to this state of
   unity. But Paul includes all in his assertion in ver. 6. And if the
   "one faith" of that verse, and "unity of faith" here are the same, then
   the starting-point and the goal of the church are identical. Others say
   that "the unity of faith and knowledge" means not that all should be
   united in faith and knowledge, but that all should attain that state in
   which faith and knowledge are identified--faith is to be lost in
   knowledge. The unity, therefore, here intended, is unity between faith
   and knowledge, and not the unity of believers. But this is evidently
   unnatural. "We all come to unity," can only mean, " we are all united."
   There is no real difficulty in the case. Unity is a matter of degrees.
   The church is now and ever has been one body, but how imperfect is
   their union! Our Lord's praying that his people may be one, does not
   prove that they are not now one. It is here as in other cases. Holiness
   is the beginning and holiness is the end. We must be holy to belong to
   the church, and yet holiness is the ultimate perfection of the church.
   The unity of faith is now confined to the first principles; the unity
   of faith contemplated in this place is that perfect unity which implies
   perfect knowledge and perfect holiness.

   Unto a perfect man, eis a'ndra te'leion. This clause is explanatory of
   the former and determines its meaning. Perfection is the end; perfect
   manhood. Te'leios signifies ad finem perductus; when used of a man, it
   means an adult, one who has reached the end of his development as a
   man. When applied to a Christian it means one who has reached the end
   of his development as a Christian, Heb. 12, 23; and the church is
   perfect when it has reached the end of its development and stands
   complete in glory. In 1 Cor. 13, 10, to te'leion stands opposed to to
   ek merous, and there as here indicates the state which is to be
   attained hereafter when we shall know even as we are known. The
   standard of perfection for the church is complete conformity to Christ.
   It is to attain eis me'tron eliki'as tou plero'matos tou Christou.
   These words are explanatory of the preceding. The church becomes adult,
   a perfect man, when it reaches the fulness of Christ. However these
   words may be explained in detail, this is the general idea. Whether
   eliki'a means stature or age depends upon the context. Most
   commentators prefer the latter signification here, because te'leios in
   the preceding clause means adult, in reference to age rather than to
   stature, and ne'pios in the following verse means a child as to age and
   not as to size.

   If the phrase "fulness of Christ," be explained according to the
   analogy of the phrases " fulness of God," " fulness of the Godhead,"
   &c., it must mean the plenitude of excellence which Christ possesses or
   which he bestows. And the " age of the fulness of Christ," means the
   age at which the fulness of Christ is attained. Compare 3, 19, where
   believers ars said to be filled unto the fulness of God.

   If, however, reference is had to the analogy of such expressions as
   "fulness of the blessing of the Gospel," Rom. 15, 29, which means the
   full or abundant blessing,' then the passage before us means the full
   age (or stature) of Christ.' The church is to become a perfect man, i.
   e. it is to attain the measure of the full maturity of Christ. In other
   words, it is to be completely conformed to him, perfect as he is
   perfect. This interpretation, which supposes plero'matos to qualify
   adjectively eliki'as, is in accordance with a familiar characteristic
   of Paul's style, who frequently connects three genitives in this way,
   the one governing the others, where one is to be taken adjectively. See
   Col. 1, 13, eis basilei'an tou uiou tes aga'pes autou, "Son of his
   love," for his beloved Son;' "age of fulness," for full age.' Col. 2,
   2. 18. 2 Thess. 1, 9.

   Commentators are much divided on the question whether the goal, the
   terminus ad quem of the church's progress here spoken of, is to be
   attained in this world or the next. Those who say it is to be attained
   here, rely principally on the following verse: We are to become men in
   order that we should be no longer children,' &c. To determine this
   question it would seem to be enough to state what the contemplated
   consummation is. It is perfection, and perfection of the whole church.
   We are to become perfect men, we are to attain complete conformity to
   Christ; and we are all to reach this high standard. The Bible, however,
   never represents the consummation of the church as occurring in this
   life. Christ gave himself for the church that he might present it to
   himself a glorious church without spot or wrinkle, but this
   presentation is not to take place until he comes a second time to be
   glorified in the saints and admired in all them that believe. The
   context instead of forbidding, demands this view of the apostle's
   meaning. It would be incongruous to say we must reach perfection in
   order to grow. But it is not incongruous to say that perfection is made
   the goal in order that we may constantly strive after it.

   V. 14. What has been said may be sufficient to indicate the connection
   between this and the preceding verses, as indicated by i'na (in order
   that). This and the following verses are not subordinate to the 13th,
   as though the sense were, we are to reach perfection in order to
   grow,'--but they are cooerdinate--all relating to the design of the
   ministry mentioned in v. 12. Between the full maturity aimed at, and
   our present state is the period of growth--and Christ appointed the
   ministry to bring the church to that end, in order that we should be no
   longer children but make constant progress. This intermediate design is
   expressed negatively in this verse and affirmatively in the 15th and
   16th. We are not to continue children, v. 13, but constantly to advance
   toward maturity, vs. 15. 16. The characteristic of children here
   presented is their instability and their liability to be deceived and
   led astray. The former is expressed by comparing them to a ship without
   a rudder, tossed to and fro by the waves, and driven about by every
   wind--kludonizo'menoi kai` periphero'menoi panti` ane'mo--or to two
   unstable things, a restless wave, and something driven by the wind. In
   the use of much the same figure the apostle in Heb. 13, 9 exhorts
   believers not "to be carried away with diverse and strange doctrines."
   And the apostle James compares the unstable to "a wave of the sea
   driven with the wind and tossed," 1, 6. One of the principal elements
   of the perfection spoken of in v. 13, is stability in the truth; and,
   therefore, the state of imperfection as contrasted with it is described
   as one of instability and liability to be driven about by every wind of
   doctrine.

   Children are not only unstable but easily deceived. They are an easy
   prey to the artful and designing. The apostle therefore adds: en te
   kubei'a ton anthro'pon, through (en being instrumental) the artifice of
   men. Kubeia from kubos (cube, die) means dice-playing; in which there
   are many arts of deception, and therefore the word is used for craft or
   deceit. It is explained by the following phrase, en panourgi'a pro`s
   te`n methodei'an tes pla'nes, which, according to Luther's version,
   means Tauscherei damit sie uns erschleichen zu verfuhren, the cunning
   with which they track us to mislead. The artifice (kubeia) is that
   craft which is used by seducers or errorists. The preposition pros may
   mean according to. Cunning according to the craft which error uses; or
   which is characteristic of error.' Or it may agreeably to its common
   force indicate direction or tendency. The cunning which is directed to
   the craft of error, i. e. that craft which is designed to seduce.' The
   sense is the same. The word methodei'a occurs only here and in 6,
   11--where in the plural form it is rendered wiles; "the wiles of the
   devil." It is derived from methodeuo (meta hodos), to follow any one,
   to track him, as a wild animal its prey. Hence the substantive means
   the cunning or craft used by those who wish to entrap or capture.

   There are two things in this connection which can hardly escape notice.
   The one is the high estimate the apostle places on truth; and the other
   is the evil of error. Holiness without the knowledge and belief of the
   truth, is impossible; perfect holiness implies, as v. 13 teaches,
   perfect knowledge. Error, therefore, is evil. Religious error springs
   from moral evil and produces it. "False teachers" are in Scripture
   always spoken of as bad, as selfish, malignant, or deceitful. This
   principle furnishes incidentally one of the surest of the criteria of
   truth. Those doctrines which the good hold, which are dear to the
   spiritual, to the humble and the holy, and true. This is the only real
   authority which belongs to tradition. In this passage the apostle
   attributes departure from the truth to the cunning and deceit which are
   characteristic of error, or of false teachers. In Rom. 16,17. 18; 2
   Cor. 2, 17; 11, 13; Gal. 2, 4; Col. 2, 8. 18, the same character is
   given of those who seduce men from the faith. Error, therefore, can
   never be harmless, nor false teachers innocent. Two considerations
   however should secure moderation and meekness in applying these
   principles. The one is, that though error implies sin, orthodoxy does
   not always imply holiness. It is possible "to hold the truth in
   unrighteousness;" to have speculative faith without love. The character
   most offensive to God and man is that of a malignant zealot for the
   truth. The other consideration is, that men are often much better than
   their creed. That is, the doctrines on which they live are much nearer
   the truth, than those which they profess. They deceive themselves by
   attaching wrong meaning to words, and seem to reject truth when in fact
   they only reject their own misconceptions. It is a common remark that
   men's prayers are more orthodox than their creeds.

   V. 15. These remarks are not foreign to the subject; for the apostle,
   while condemning all instability with regard to faith, and while
   denouncing the craft of false teachers, immediately adds the injunction
   to adhere to the truth in love. It is not mere stability in sound
   doctrine, but faith as combined with love that he requires. The only
   saving, salutary faith is such as works by love and purifies the heart.

   Aletheu'ontes de` en aga'pe our version renders "but speaking the truth
   in love." But this does not suit the context. This clause stands
   opposed to what is said in verse 14. We are not to be children driven
   about by every wind of doctrine, but we are to be steadfast in
   professing and believing the truth. This interpretation which is
   demanded by the connection is justified by the usage of the word
   aletheu'ein, which means not only to speak the truth, but also to be
   alethes in the sense of being open, upright, truthful, adhering to the
   truth. And the truth here contemplated is the truth of God, the truth
   of the Gospel, which we are to profess and abide by. The words en
   aga'pe are commonly and properly connected with aletheu'ontes,
   "professing the truth in love." They may however be connected with the
   following word, so as to give the sense, "let us increase in love." But
   this leaves the participle too naked, and is not indicated by the
   position of the words. Besides, in the next verse, which is part of the
   same sentence, we have au'xesin poieitai eis oikodome`n, en aga'pe,
   which would be a needless repetition of the same idea.

   We are "to grow up into (rather unto) him," eis auton. This is to be
   explained by a reference to the expressions eis a'ndra te'leion, eis
   me'tron eliki'as, ktl. in v. 13. These are different forms of
   expressing the idea that conformity to Christ is the end to be
   attained. We are to grow so as to be conformed to him, ta panta, as to
   all things. Him, "who is the head, viz. Christ." We are to be conformed
   to our head--because he is our head, i. e. because of the intimate
   union between him and us. The slight confusion in the metaphor which
   presents Christ as the model to which we are to be conformed, and the
   head with whose life we are to be pervaded, is no serious objection to
   this interpretation, which is demanded by the context.

   V. 16. From whom the whole body fitly joined together, and compacted by
   that which every joint supplieth, according to the effectual working in
   the measure of every part, maketh increase of the body to the edifying
   of itself in love. The church is Christ's body; he is the head. The
   body grows. Concerning this growth the apostle says--1. It is from him,
   (ex hou). He is the causal source, from whom all life and power are
   derived. 2. It depends on the intimate union of all the parts of the
   body with the head by means of appropriate bonds. 3. It is symmetrical.
   4. It is a growth in love. Such is the general meaning of this passage;
   though there is much diversity of opinion as to the meaning of some of
   the terms employed, and as to the relation of the several clauses.

   First as to the meaning of the words: Sunarmologeo (harmos and lego) to
   bind together the several parts of any thing. It is used of a building
   2, 21, and of the human body. In both cases there is a union of parts
   fitted to each other. It is peculiarly appropriate here, as the church
   is compared to the body composed of many members intimately connected.
   Sumbibazo, to bring together, to convene, to join; figuratively, to
   combine mentally. It is properly used of bringing persons together, so
   as to reconcile them, or to unite them in friendship. It therefore
   serves to explain the preceding term. The church is figuratively a body
   composed of many joints or members; and literally, it is a company of
   believers intimately united with each other. Hence the apostle uses
   both terms in reference to it. Haphe (hapto) properly means touch, the
   sense of touch. Hence metonymically feeling. Therefore dia` pa'ses
   aphes epichoregi'as may mean, by every feeling, or experience of aid.'
   The word however is sometimes used in the sense of band or joint. The
   parallel passage in Col. 2, 19, dia` ton aphon kai` sunde'smon, by
   joints and bands, seems to be decisive for that sense here. The word
   epichoregi'a (choregeo, choros, ago), supply, aid, has no difficulty in
   itself. The only question is what aid or contribution is meant, and
   what is the force of the genitive. The word may refer to the mutual
   assistance furnished each other by the constituent members of the body.
   Thus Luther, who paraphrases the clause in question,--durch alle
   Gelenke, dadurch eins dem andern Handreichung thut--by every joint
   whereby one member aids another. Or it may refer to the supplies of
   vital influence received from Christ the head. "Through every joint of
   supply," then means, through every joint or band which is the means of
   supply. The parallel passage in Col. 2, 19, is in favour of the latter
   view. There it is said: to` soma dia` ton aphon epichoregou'menon, the
   body receiving nourishment or supplies through the joints or bands. The
   nourishing and sustaining influence, the epichoregia, is certainly in
   this case that which flows from Christ, and therefore the same
   interpretation should be given to the passage before us. As to the
   force of the case, it is by some taken as the genitive of apposition.
   "Joint or band of supply," would then mean, the band which is a supply.
   The divine influence furnished by Christ is the bond by which the
   members of his body are united. This is true, but in Col. 2, 19, which,
   being the plainer passage, must be our guide in interpreting this, the
   supply is said to be dia` ton aphon, through the joints. Here,
   therefore, the parallel phrase, dia` pases aphes tes epichoregias, must
   mean, through every joint for supply;' that is, which is the means or
   channel of the divine influence. There is an obvious distinction
   between "the bands" and "the aid" here spoken of. The latter is the
   divine life or Holy Spirit communicated to all parts of the church; the
   former (the haphaa) are the various spiritual gifts and offices which
   are made the channels or means of this divine communication.

   The second point to be considered is the relation of the several
   clauses in this passage. The clause dia` pases aphes, ktl. may be
   connected with the last clause of the verse, au'xesin poieitai. The
   sense would then be, The body by means of every joint of supply makes
   increase of itself.' This sense is correct and suited to the context.
   This however is not the most natural construction. The relative
   position of the members of the sentence is in favour of referring this
   clause to the preceding participles. The body joined together and
   united by means of every joint of supply.' The parallel passage in
   Colossians determines this to be the apostle's meaning. He there refers
   the union of the body, and not its growth, to the bands (haphai) of
   which he speaks. He describes the body as sumbibazo'menon dia` ton
   aphog, and therefore here sumbib. dia` pases aphes, which are in
   juxtaposition, should go together.

   The clause, "according to the effectual working in the measure of every
   part," admits of three constructions. It may be connected with the
   preceding participles--"joined together by every joint of supply
   according to the working, &c., sumbib. dia--kata. Or it may be
   connected with the preceding words, epichoregi'as kat' ene'rgeian,--the
   supply is according to the working of each particular part.' Or
   thirdly, it may be connected with au'xesin poieitai; the increase is
   according to the working, &c. It is hard to decide between these two
   latter methods. In favour of the second is the position of the
   words--and also the congruity of the figure. It is more natural to say
   that the divine influence is according to the working of every part, i.
   e. according to its capacity and function; than to say, "the growth is
   according to the working, &c." The increase of the body is due to the
   living influence which pervades it, and not to the efficiency of the
   several members. In either case, however, the idea of symmetrical
   development is included.

   The body--maketh increase of the body, i. e. of itself. The substantive
   is repeated on account of the length of the sentence. This increase is
   an edification in love, i. e. connected with love. That is the element
   in which the progress of the church to its consummation is effected.

   As then the human body, bound together by the vital influence derived
   from the head through appropriate channels and distributed to every
   member and organ according to its function, constantly advances to
   maturity; so the church, united as one body by the divine influence
   flowing from Christ its head through appropriate channels, and
   distributed to every member according to his peculiar capacity and
   function, continually advances towards perfection. And as in the human
   body no one member, whether hand or foot, can live and grow unless in
   union with the body; so union with the mystical body of Christ is the
   indispensable condition of growth in every individual believer.
   Faltitur ergo siquis seorsum crescere appetit.--CALVIN. And further, as
   in the human body there are certain channels through which the vital
   influence flows from the head to the members, and which are necessary
   to its communication; so also there are certain divinely appointed
   means for the distribution of the Holy Spirit from Christ to the
   several members of his body. What these channels of divine influence
   are, by which the church is sustained and carried forward, is clearly
   stated in v. 11, where the apostle says, "Christ gave some, apostles;
   and some, prophets; and some evangelists; and some, pastors and
   teachers, for the perfecting of the saints." It is, therefore, through
   the ministry of the word that the divine influence flows from Christ
   the head to all the members of his body, so that where that ministry
   fails the divine influence fails. This does not mean that the ministry
   as men or as officers are the channels of the Spirit to the members of
   the church, so that without their ministerial intervention no man is
   made a partaker of the Holy Ghost. But it means that the ministry as
   dispensers of the truth are thus the channels of divine communication.
   By the gifts of revelation and inspiration, Christ constituted some
   apostles and some prophets for the communication and record of his
   truth; and by the inward call of his Spirit he makes some evangelists
   and some pastors for its constant proclamation and inculcation. And it
   is only (so far as adults are concerned) in connection with the truth,
   as thus revealed and preached, that the Holy Ghost is communicated. The
   ministry, therefore, apostles, prophets, evangelists and teachers, were
   given for the edification of the church, by the communication of that
   truth in connection with which alone the Holy Ghost is given.

   All this Rome perverts. She says that prelates, whom she calls
   apostles, are the channels of the Holy Spirit, first to the priests and
   then to the people; and that this communication, is not by the truth,
   but tactual, by the laying on of hands. No one therefore can be united
   to Christ except through them, or live except as in communion with
   them. Thus error is always the caricature of truth.

   SECTION II.--Vs. 17-32.--C. V. 1-2.

   17. This I say therefore, and testify in the Lord, that ye henceforth
   walk not as other Gentiles walk, in the vanity of their mind,

   18 having the understanding darkened, being alienated from the life of
   God through the ignorance that is in them, because of the blindness of
   their heart:

   19. who, being past feeling, have given themselves over unto
   lasciviousness, to work all uncleanness with greediness.

   20. But ye have not so learned Christ;

   21. if so be that ye have heard him, and have been taught by him, as
   the truth is in Jesus:

   22. that ye put off concerning the former conversation the old man,
   which is corrupt according to the deceitful lusts;

   23. and be renewed in the spirit of your mind;

   24. and that ye put on the new man, which after God is created in
   righteousness and true holiness.

   25. Wherefore putting away lying, speak every man truth with his
   neighbour: for we are members one of another.

   26. Be ye angry, and sin not: let not the sun go down upon your wrath:

   27. neither give place to the devil.

   28. Let him that stole, steal no more: but rather let him labour,
   working with his hands the thing which is, good, that he may have to
   give to him that needeth.

   29. Let no corrupt communication proceed out of your mouth, but that
   which is good to the use of edifying, that it may minister grace unto
   the hearers.

   30. And grieve not the Holy Spirit of God, whereby ye are sealed unto
   the day of redemption.

   31. Let all bitterness, and wrath, and anger, and clamour, and
   evil-speaking, be put away from you, with all malice:

   32. and be ye kind one to another, tender-hearted, forgiving one
   another, even as God for Christ's sake hath forgiven you.

   CH. V. 1. Be ye therefore followers of God as dear children;

   2. and walk in love, as Christ also hath loved us, and hath given
   himself for us an offering and a sacrifice to God for a sweet-smelling
   savour.

  ANALYSIS.

   This Section contains first a general exhortation to holiness, vs.
   17-24; and secondly, injunctions in respect to specific duties, vs.
   25-ch. V. 2. The exhortation to holiness is, agreeably to the apostle's
   manner, first in the negative form not to walk as the heathen do, vs.
   17-19, and secondly, positive, to walk as Christ had taught them, vs.
   20-24. The heathen walk in the vanity of their mind, i. e. in a state
   of moral and spiritual fatuity, not knowing what they are about, nor
   whither they are going, v. 17; because they are in mental darkness, and
   are alienated from the life of God through the ignorance that is in
   them, and through the hardness of their hearts, v. 18; as is evinced by
   their giving themselves up to uncleanness and avarice, v. 19. The
   Christian walk is the opposite of this--because believers have been
   taught. Instead of ignorance, truth dwells in them, enlightening and
   purifying. Hence they are led to put off the old man--and to put on the
   new man, which is more and more conformed to the image of God, vs.
   20-24. Therefore, they must avoid lying and speak the truth, v. 25;
   abstain from anger and guard against giving Satan any advantage, vs.
   26. 27. Avoid theft, and be diligent and liberal, v. 28. Avoid all
   corrupting language, but let their conversation be edifying, so as not
   to grieve the Holy Spirit, vs. 29. 30. Instead of malicious feelings,
   they should exercise and manifest such as are mild, benevolent, and
   forgiving, being in this matter the followers of God, vs. 31--ch. V. 2.

  COMMENTARY.

   V. 17. The apostle, having in the preceding section taught that Christ
   had destined his church to perfect conformity to himself, and made
   provision for that end, as a natural consequence, solemnly enjoins on
   those who profess to be Christians to live in accordance with this high
   vocation. "This therefore I say and testify in the Lord, that he
   henceforth walk not as the other Gentiles walk, in the vanity of their
   mind." To testify, in this case, is solemnly to enjoin, as a man does
   who calls upon God to bear witness to the truth and importance of what
   he says. Martureo is to act as a witness, and martu'romai to invoke as
   a witness. The latter is the word here used. In the Lord, means in
   communion with the Lord. Paul speaks as one who had access to the mind
   of Christ, knew his will, and could therefore speak in his name. The
   exhortation is, not to walk as the Gentiles do. To walk, in Scripture
   language, includes all the manifestations of life, inward and outward,
   seen and unseen. It does not express merely the outward, visible
   deportment. Men are said to walk with God, which refers to the secret
   fellowship of the soul with its Maker, more than to the outward life.
   So here the walk, which the apostle enjoins us to avoid, is not only
   the visible deportment characteristic of the Gentiles, but also the
   inward life of which the outward deportment is the manifestation.

   They walk "in the vanity of their mind." The language of the New
   Testament being the language of Jews, is more or less modified by
   Hebrew usage. And the usage of Hebrew words is of course modified by
   the philosophy and theology of the people who employed them. There are
   two principles which have had an obvious influence on the meaning of a
   large class of Hebrew words, and therefore on the meaning of the Greek
   terms which answer to them. The one is the unity of the soul which
   forbids any such marked distinction between its cognitive and emotional
   faculties, i. e. between the understanding and the heart, as is assumed
   in our philosophy, and therefore is impressed on our language. In
   Hebrew the same word designates what we commonly distinguish as
   separate faculties. The Scriptures speak of an "understanding heart,"
   and of "the desires of the understanding," as well as of "the thoughts
   of the heart." They recognize that there is an element of feeling in
   our cognitions and an element of intelligence in our feelings. The idea
   that the heart may be depraved and the intellect unaffected is,
   according to the anthropology of the Bible, as incongruous, as that one
   part of the soul should be happy and another miserable, one faculty
   saved and another lost.

   Another principle nearly allied to the former is the moral and
   spiritual excellence of truth. Truth is not merely speculative, the
   object of cognition. It has moral beauty. In scriptural language,
   therefore, knowledge includes love; wisdom includes goodness; folly
   includes sin; the wise are holy, fools are wicked. Truth and holiness
   are united as light and heat in the same ray. There cannot be the one
   without the other. To know God is eternal life; to be without the
   knowledge of God is to be utterly depraved. Saints are the children of
   light; the wicked are the children of darkness. To be enlightened is to
   be renewed; to be blinded is to be reprobated. Such is the constant
   representation of Scripture.

   The nous, mind, therefore, in the passage before us, does not refer to
   the intellect to the exclusion of the feelings, nor to the feelings to
   the exclusion of the intellect. It includes both; the reason, the
   understanding, the conscience, the affections are all comprehended by
   the term. Sometimes one and sometimes another of these modes of
   spiritual activity is specially referred to, but in the present case
   the whole soul is intended. The word mataio'tes, vanity, according to
   the scriptural usage just referred to, includes moral as well as
   intellectual worthlessness, or fatuity. It is of all that is
   comprehended under the word nous, the understanding and the heart, that
   this vanity is predicated. Every thing included in the following verses
   respecting the blindness and depravity of the heathen is therefore
   comprehended in the word vanity.

   V. 18. Having the understanding darkened, being alienated from the life
   of God through the ignorance that is in them, because of the blindness
   of their heart. This verse at once explains and confirms the preceding
   statement. The heathen walk in vanity, i. e. in intellectual and moral
   darkness, because their understanding is darkened, and because they are
   alienated from the life of God.

   The word dianoi'a, understanding, in the first clause, means a thinking
   through; the mind (quatenus intelligit, appetit et sentit) as opposed
   to the body; an act of the mind, a thought, purpose, or disposition;
   the intelligence as opposed to the feelings. We are required to love
   God, en hole te dianoi'a, with the whole mind; men are said to be
   enemies, te dianoi'a, Col. 1, 21, as to their state of mind, and proud
   te dianoi'a tes kardi'as auton. The apostle Peter exhorts us "to gird
   up the loins of the mind;" and speaks of our "pure mind." And the
   apostle John says: " God has given us dianoian that we may know." The
   word is opposed sarx in Eph. 2, 3, and to kardi'a in Matt. 22, 37, Heb.
   8, 10 and elsewhere. It depends therefore on the connection whether the
   word is to be understood of the whole soul, or of the intelligence, or
   of the disposition. In this case it means the intelligence; because it
   is distinguished from nous in the preceding verse, and from kardi'a in
   the last clause of this one.

   "Alienated from the life of God," means strangers to that life. "The
   life of God," means the life of which God is the author. It is
   spiritual life. That is, the life of which the indwelling Spirit is the
   principle or source. "Vitam Dei," says Beza, "appellat vitam illam, qua
   Deus vivit in suis." Comp. 3, 16, 17, and the remarks on that passage.

   In the last clause of the verse porosis is rendered blindness, it more
   properly means hardness. It does not come from poros, blind, but from
   poros a peculiar kind of stone, and then any thing hard or callous. The
   verb poroo is rendered to harden, Mark 6, 52; 8, 17; John 12, 40, and
   in all these passages it is used of the heart. So in Rom. 11, 7, "the
   rest were hardened." The noun is rendered "hardness" in Mark 3, 5, and
   "blindness" in Rom. 11, 25. This is easily accounted for, as the verb
   is often used in reference to the eyes when covered with an opaque
   hardened film, and hence peporotai is the same at times with
   tetuphlotai. The phrase, therefore, po'rosin tes kardi'as, may be
   rendered either blindness or hardness of the heart. The latter is the
   proper meaning, unless the other be required by the context, which is
   not the case in the present instance.

   The principal difficulty in this verse concerns the relation of its
   several clauses. First, the participle o'ntes may be connected with the
   second clause, so as to read, "Dark as to the understanding, being
   (o'ntes) alienated from the life of God." This is the view taken by our
   translators, which supposes that the first clause merely expresses a
   characteristic of the heathen, for which the second assigns the reason.
   They are darkened, because alienated.' But this is not consistent with
   the relation of this verse to the preceding. The heathen walk in vanity
   because darkened,' &c. Besides, according to the apostle, the heathen
   are not in darkness because alienated from the life of God, but they
   are alienated from that life because of their ignorance. Secondly, the
   four clauses included in the verse may be considered as so related that
   the first is connected with the third, and the second with the fourth.
   The passage would then read, Having the understanding darkened on
   account of the ignorance that is in them; alienated from the life of
   God on account of the hardness of their hearts.' But this unnaturally
   dissociates the clauses, contrary to one of the most marked
   peculiarities of the apostle's style; whose sentences are like the
   links of a chain, one depending on another in regular succession. This
   mode of construction also makes ignorance the cause of the darkness,
   whereas it is the effect. A man's being enveloped in darkness is the
   cause of his not seeing, but his not seeing is not the cause of the
   darkness. Idiocy is the cause of ignorance and not the reverse. The
   apostle conceives of the heathen as men whose minds are impaired or
   darkened, and therefore they are ignorant. Thirdly, the clauses may be
   taken as they stand, o'ntes being connected with the first clause. The
   heathen walk in vanity, being (i. e. because they are) darkened as to
   the understanding, alienated from the life of God through the ignorance
   that is in them, through the hardness of their heart.' Darkness of mind
   is the cause of ignorance, ignorance and consequent obduracy of heart
   are the cause of alienation from God. This is both the logical and
   theological order of sequence. The soul in its natural state cannot
   discern the things of God--therefore it does not know them, therefore
   the heart is hard and therefore it is destitute of holiness. This is
   what the apostle teaches in 1 Cor. 2, 14-16. The blind cannot see;
   therefore they are ignorant of the beauty of creation, therefore they
   are destitute of delight in its glories. You cannot heal them by light.
   The eye must first be opened. Then comes vision, and then joy and love.
   This view of the passage is in accordance with the analogy of
   Scripture; which constantly represents regeneration as necessary to
   spiritual discernment, and spiritual discernment as necessary to holy
   affections. Therefore the apostle says of the heathen that their
   understanding is darkened, a film is over their eyes, and they are
   alienated from God because of the ignorance consequent on their mental
   blindness.

   V. 19. Who, not the simple relative, but ?oi'tines, such as who. The
   practical proof of their being in the state described is to be found in
   the fact that being without feeling they give themselves over to the
   sins mentioned. Apelgeko'tes, no longer susceptible of pain. Conscience
   ceases to upbraid or to restrain them. They, therefore, give themselves
   up to excess, to practise all kinds of uncleanness, en pleonexi'a, with
   greediness, i. e. insatiably. The parallel passage, 2 Pet. 2, 14,
   "Having eyes full of adultery, and that cannot cease from sin," would
   favour this interpretation so far as the idea is concerned. But the
   word pleonexi'a always elsewhere means, covetousness; a desire to have
   more. And as this gives a good sense it is not right to depart from the
   established meaning. En pleonexi'a, therefore, means with, i. e.
   together with, covetousness. The heathen give themselves up to
   uncleanness and covetousness. These two vices are elsewhere thus
   associated, as in ch. 5, 3. 5, "Let not uncleanness or covetousness be
   named among you." "No unclean person, nor covetous man, &c." See also
   Col. 3, 5. Rom. 1, 29. 1 Cor. 5, 10. Here as in Rom. 1, 24, immorality
   is connected with impiety as its inevitable consequence. Men in their
   folly think that morality may be preserved without religion, and even
   that morality is religion; but reason, experience and Scripture all
   prove that if men do not love and fear God they give themselves up to
   vice in some form, and commonly either to uncleanness or avarice. There
   is a two-fold reason for this; one is the nature of the soul which has
   no independent source of goodness in itself, so that if it turns from
   God it sinks into pollution, and the other is the punitive justice of
   God. He abandons those who abandon him. In Rom. 1, 24 and elsewhere, it
   is said God gives the impious up to uncleanness;' here it is said, they
   give themselves up. These are only different forms of the same truth.
   Men are restrained from evil by the hand of God, if he relaxes his hold
   they rush spontaneously to destruction. All systems of education, all
   projects of reform in social or political life, not founded in
   religion, are, according to the doctrine of this passage and of all
   Scripture, sure to lead to destruction.

   V. 20. But ye have not so learned Christ. That is, your knowledge of
   Christ has not led you to live as the heathen. As we are said to learn
   a thing, but never to learn a person, the expression manthanein to`n
   Christo'n, is without example. But as the Scriptures speak of preaching
   Christ, which does not mean merely to preach his doctrines, but to
   preach Christ himself, to set him forth as the object of supreme love
   and confidence, so "to learn Christ" does not mean merely, to learn his
   doctrines, but to attain the knowledge of Christ as the Son of God, God
   in our nature, the Holy one of God, the Saviour from sin, whom to know
   is holiness and life. Any one who has thus learned Christ cannot live
   in darkness and sin. Such knowledge is in its very nature light. Where
   it enters, the mind is irradiated, refined, and purified. Nihil ergo de
   Christo didicit qui nihil vita ab infidelibus differt; neque eninm a
   mortificatione carnis separari potest Christi cognitio.--CALVIN.

   V. 21. If so be ye have heard him. "To hear him does not mean to hear
   about him. This the apostle in writing to Christians could not express
   in a hypothetical form. He knew that the Ephesian Christians had heard
   about Christ. To hear, in this connection, implies intelligence and
   obedience, as in the frequently occurring phrase, "He that hath ears to
   hear, let him hear;" and "To-day if ye will hear his voice, &c.," and
   in a multitude of other cases. To hear the voice of God or of Christ,
   therefore, is not merely to perceive with the outward ear but to
   receive with the understanding and the heart. The particle ?ei'ge, if
   indeed, does not express doubt; but if, as I take for granted.' The
   apostle assumes that they were obedient to the truth. Ye have not so
   learned Christ as to allow of your living as do the Gentiles, if, as I
   take for granted, you have really heard his voice and have been taught
   by him. En auto, however, does not properly mean by him, but in
   communion with him.' Ye have been taught in him, inasmuch as truth is
   in Jesus, to put off the old man.' The knowledge of Christ, hearing
   him, union with him, his inward teaching, are necessarily connected
   with the mortification of sin.

   The clause katho's estin ale'theia en to Iesou, rendered in our version
   as the truth is in Jesus, is variously explained. The interpretation
   intimated above supposes katho's, to have its frequent causal sense;
   since, inasmuch as; and truth to mean moral truth, or excellence. This
   sense it very often has. It frequently means true religion, and is used
   antithetically to unrighteousness, as in Rom. 2, 8. The principle here
   involved is, that knowledge of God is inconsistent with a life of sin,
   because knowledge implies love, and God is holy. To know him,
   therefore, is to love holiness. The apostle's argument is: If you know
   Christ you will forsake sin, because he is holy--truth, i. e. moral
   excellence is in him. If you have been taught any thing in virtue of
   your communion with him, you have been taught to put off the old man.'

   Another interpretation supposes katho's to mean as, expressing the
   manner. If ye have been taught as the truth is in Jesus,' i. e.
   correctly taught. But this requires the article even in English--the
   truth, meaning the definite system of truth which Jesus taught. In the
   Greek, however, the article necessary to give colour to this
   interpretation is wanting. Besides, the expression "the truth is in
   Jesus" is obscure and unscriptural, if truth be taken to mean true
   doctrine. And more than this, this interpretation supposes there may be
   a true and false teaching by, or in communion with, Christ. This cannot
   be. The apostle's hypothesis is, not whether Christ has taught them
   correctly, but whether he has taught them at all.

   A third interpretation makes the following infinitive the subject of
   the sentence; Truth in Jesus is, to put off the old man.' The meaning
   of the whole passage would then be, If you know Christ ye cannot live
   as the heathen, for truth in Jesus is to put away sin,' i. e. true
   fellowship with Christ is to put off, &c. But this violates the natural
   construction of the passage, according to which the infinitive
   apothe'sthai depends on edida'chthete, Ye have been taught to put off,
   &c.' And the expression, It is truth in Jesus to put away sin' is in
   itself awkward and obscure. The first mentioned interpretation,
   therefore, is on the whole to be preferred.

   V. 22. Sanctification includes dying to sin, or mortification of the
   flesh, and living to righteousness; or as it is here expressed, putting
   off the old man and putting on the new man. The obvious allusion is to
   a change of clothing. To put off, is to renounce, to remove from us, as
   garments which are laid aside. To put on, is to adopt, to make our own.
   We are called upon to put off the works of darkness, Rom. 13, 12, to
   put away lying, Eph. 4, 25; to put off anger, wrath, malice, &c., Col.
   3, 8; to lay aside all filthiness, James 1, 21. On the other hand, we
   are called upon to put on the Lord Jesus Christ, Rom. 13, 14, Gal. 3,
   27; the armour of light, Rom. 13, 12; bowels of mercy, Col. 3, 12; and
   men are said to be clothed with power from on high, Luke 24, 49; with
   immortality or incorruption, &c., 1 Cor. 15, 53. As a man's clothes are
   what strike the eye--so these expressions are used in reference to the
   whole phenomenal life--all those acts and attributes by which the
   interior life of the soul is manifested;--and not only that, but also
   the inherent principle itself whence these acts flow. For here we are
   said to put off the old man, that is, our corrupt nature, which is old
   or original as opposed to the new man or principle of spiritual life.
   Comp. Col. 3, 9, "Lie not one to another, seeing you have put off the
   old man with his deeds." Rom. 6, 6, "Knowing this, that our old man is
   crucified with him." What is here called "the old man " Paul elsewhere
   calls himself, as in Rom. 7, 14, "I am carnal," "In me there dwelleth
   no good thing," v. 18; or, "law in the members," v. 23; or "the flesh"
   as opposed to the spirit, as in Gal. 5, 16. 17. This evil principle or
   nature is called old because it precedes what is new, and because it is
   corrupt. And it is called "man," because it is ourselves. We are to be
   changed--and not merely our acts. We are to crucify ourselves. This
   original principle of evil is not destroyed in regeneration, but is to
   be daily mortified, in the conflicts of a whole life.

   The connection, as intimated above, is with the former clause of v.
   21,edida'chthete--?apothe'sthai umas. When the subject of the
   infinitive in such construction is the same with that of the governing
   verb, it is usually not expressed. The presence of umas therefore in
   the text is urged as a fatal objection to this construction. A
   reference, however, to Luke 20, 20, Rom. 2, 19, Phil. 3, 13, will show
   that this rule has its exceptions.

   The intervening clause, kata` te`n prote'ran anastrophe`n, concerning
   the former conversation, belongs to the verb and not to the following
   noun. The meaning is not, the old man as to the former conversation,'
   (which would require ton kata` te`n prot. ktl.); but, put away as
   concerns the former conversation the old man.' It is not the old nature
   as to its former manifestations only that is to be put away, but the
   old principle entirely. And as that was formerly dominant, the apostle
   says, as to your former manner of life, put off the old man.

   "Which is corrupt," phtheiro'menon; "which tends to destruction." This
   latter rendering is to be preferred, because the epithet old includes
   the idea of corruption. It would be, therefore, tautological to say,
   the corrupt man which is corrupt.' It is the old man or corrupt nature
   which tends to perdition (qui tendit ad exitium.--GROTIUS), which is to
   be laid aside, or continually mortified.

   It tends to destruction, kata` ta`s epithumi'as tes apa'tes, according
   to the deceitful lusts, or as apa'tes has the article and therefore is
   not so properly a mere qualifying genitive--the lusts which deceit has.
   The apostle says, Rom. 7, 11, sin deceived him, and Heb. 3, 11, speaks
   of "the deceitfulness of sin." It is indwelling sin itself which
   deceives by means of those desires which tend to destruction.

   V. 23. In this and the following verse we have the positive part of
   sanctification which is expressed by "renewing" and "putting on the new
   man." The verb ?ananeousthai, to be made new, is passive. This renewal
   is always represented as the work of God. "We are his workmanship
   created in Christ Jesus unto good works," ch. 2, 10. It is therefore
   called "a renewing of the Holy Ghost." Titus 3, 5. Both these phrases
   "to be renewed" and "to put on the new man" may express either the
   instantaneous act of regeneration, or the gradual work of
   sanctification. Thus in Rom. 12, 2, we are exhorted "not to be
   conformed to the world, but to be transformed by the renewing of the
   mind." So in this place, and in the parallel passage in Col. 3, 9. 10,
   these terms express the whole process by which the soul is restored to
   the image of God. It is a process of renewal from the beginning to the
   end. The apostle says, "his inner man is renewed day by day." 2 Cor. 4,
   16.

   The distinction between neos, young, new as to origin; and kainos,
   fresh, bright, unused, new as to natue or character, is generally
   preserved in the New Testament. Thus i n Matt 9, 17, oinon ne'on eis
   askou`s kainous, recent, or newly made wine into fresh bottles.
   Mnemeion kaino`n, new sepulchre, i. e. one which had not been used,
   however long it may have been prepared. Hence kainos, is an epithet of
   excellence. In the passage "Until I drink it new with you in the
   kingdom of God," Mark 14, 25, the word is kainon, not neon. The same
   idea is implied in all the expressions, new creature, new heavens, new
   commandment, new name, new Jerusalem, &c., &c. In all these cases the
   word is kainos. The same distinction properly belongs to the
   derivatives of these words; ananeoo is to make neos, and anakainizo,
   anakainoo, is to make kainos. Hence when reference is had to the
   renewal of the soul, which is a change for the better, the words used
   are always the derivatives of kainos, except in this passage. See Rom.
   12, 2; 2 Cor. 4, 16; Col. 3, 10; Tit. 3, 5. Still as what is neos is
   also kainos; as freshness, vigour and beauty are the attributes of
   youth, the same thing may be designated by either term. The soul as
   renewed is, therefore, called in this passage kaino`s a'nthropos and
   neos a'nthropos in Col. 3, 10; and the spiritual change which in Col.
   3, 10, is expressed by anakainoo, and in Rom. 12, 2, and Tit. 3, 5, by
   anakainosis, is here expressed by ananeoo.

   The subject of this renewal, that as to which men are to be made new,
   is expressed in the clause to pneu'mati tou noo`s umon, i. e. as to the
   spirit of your mind. This combination is unexampled. Grotius says:
   Spiritus mentis est ipsa mens; as Augustin before him had said:
   Spiritum mentis dicere voluit eum spiritum, quae mens vocatur. But here
   spirit and mind are distinguished. The spirit of a man is not that
   spirit which is a man; but which man has. Others take the word spirit
   here to be temper, disposition. "Renewed as to the temper of your
   mind." This is a very unusual, if not doubtful meaning of the word in
   the New Testament. Others, again, say that the word spirit means the
   Holy Spirit, and that the passage should be rendered, "by the Spirit
   which is in your mind." But this is impossible. The "spirit of the
   mind" is here as plainly distinguished from the Spirit of God as in
   Rom. 8, 16, where the Spirit of God is said to bear witness with our
   spirit.

   It may be remarked in reference to this phrase:--1. That although the
   passage in Rom. 12, 2, "renewal of your mind," obviously expresses the
   same general idea as is here expressed by saying, " renewed as to the
   spirit of the mind," it does not follow that "mind" and "spirit of the
   mind," mean exactly the same thing. The one expression is general, the
   other precise and definite. 2. The words pneuma, nous, kardia, psuche,
   spirit, mind, heart, soul, are used in Scripture both for the whole
   immaterial and immortal element of our nature, that in which our
   personality resides; and also for that element under some one of its
   modes of manifestation, sometimes for one mode and sometimes for
   another; as nous sometimes designates the soul as intelligent and
   sometimes the soul as feeling. 3. Though this is true, yet
   predominantly one of these terms designates one, and another a
   different mode of manifestation; as nous the understanding, kardia the
   feelings, psuche the seat of sensation. 4. Of these terms pneuma is the
   highest. It means breath, wind, invisible power, life. The idea of
   power cannot be separated from the term; to` pneuma' estin to`
   zoopoioun. John 6, 63. It is, therefore, applied to God, to the Holy
   Ghost, to angels, to Satan, to demons, to the soul of man. The "spirit
   of the world," 1 Cor. 2, 12, is the controlling, animating principle of
   the world, that which makes it what it is. The spirit of the mind
   therefore is its interior life; that of which the nous, kardia, psuche
   are the modes of manifestation. That, therefore, which needs to be
   renewed, is not merely outward habits or modes of life; not merely
   transient tempers or dispositions, but the interior principle of life
   which lies back of all that is outward, phenomenal, or transient.

   V. 24. ?Kai` endu'sasthai to`n kaino`n a'nthropon, and that ye put on
   the new man. As we are called to put off our corrupt nature as a ragged
   and filthy garment, so we are required to put on our new nature as a
   garment of light. And as the former was personified as an old man,
   decrepit, deformed, and tending to corruption, so the latter is
   personified as a new man, fresh, beautiful, and vigorous, like God, for
   it is to`n kata` Theo`n ktisthe'nta, ktl., after God created in
   righteousness and holiness of the truth. In the parallel passage it is
   said to be renewed "after the image of God," Col. 3, 10. "After God,"
   therefore, means after his image. That in which this image consists is
   said to be righteousness and holiness. The former of these words,
   dikaiosu'ne, when it stands alone often includes all the forms of moral
   excellence; but when associated with osio'tes, the one means rectitude,
   the being or doing right; and the other, holiness. The one renders us
   just to our neighbours; the other, pious towards God. The two
   substantives are united in Luke 1, 75; the adjectives, just and holy,
   in Tit. 1, 8; and the adverbs, holily and justly, in 1 Thess. 2, 10.
   The Greeks made the same distinction, pros theous hosion kai pros
   anthropous dikaion esti. In our version this clause is rendered, "in
   righteousness and true holiness;" but the word alethei'as stands in the
   same relation to both nouns, and if taken as a mere qualifying genitive
   the translation should be, "in true righteousness and holiness." Most
   modern commentators, however, consider "the truth" here as opposed to
   "the deceit" spoken of in verse 22. "Righteousness and holiness of the
   truth" would then mean that righteousness and holiness which the truth
   has, or which the truth produces. If the principle of indwelling sin is
   there personified as apate, deceit, producing and exercising those
   lusts which lead to destruction; the principle of spiritual life is
   here personified as aletheia, truth, which produces righteousness and
   holiness. Truth is spiritual knowledge, that knowledge which is eternal
   life, which not only illuminates the understanding but sanctifies the
   heart. The Holy Ghost is called the Spirit of truth as the author of
   this divine illumination which irradiates the whole soul. This truth
   came by Jesus Christ, John 1, 17. He is the truth and the life, John
   14, 6. We are made free by the truth, and sanctified by the truth. The
   Gospel is called the word of truth, as the objective revelation of that
   divine knowledge which subjectively is the principle of spiritual life.
   Taking the word in this sense, the passage is brought into nearer
   coincidence with the parallel passage in Col. 3, 10. Here the image of
   God is said to consist in righteousness and holiness of the truth;
   there it is said to consist in knowledge. "The new man is renewed unto
   knowledge after the image of him that created him." These passages
   differ only in that the one is more concise than the other. Knowledge
   (the epignosis tou Theou) includes righteousness, holiness, and truth.
   Nothing, therefore, can be more contrary to Scripture than to
   undervalue divine truth, and to regard doctrines as matters pertaining
   merely to the speculative understanding. Righteousness and holiness,
   morality and religion, are the products of the truth, without which
   they cannot exist.

   This passage is of special doctrinal importance, as teaching us the
   true nature of the image of God in which man was originally created.
   That image did not consist merely in man's rational nature, nor in his
   immortality, nor in his dominion, but specially in that righteousness
   and holiness, that rectitude in all his principles, and that
   susceptibility of devout affections which are inseparable from the
   possession of the truth, or true knowledge of God. This is the
   scriptural view of the original state of man, or of original
   righteousness, as opposed, on the one hand, to the Pelagian theory that
   man was created without moral character; and on the other, to the
   Romish doctrine, that original righteousness was a supernatural
   endowment not belonging to man's nature. Knowledge, and consequently
   righteousness and holiness, were immanent or concreated in the first
   man, in the same sense as were his sense of beauty and susceptibility
   of impression from the external world. He opened his eyes and saw what
   was visible, and perceived its beauty; he turned his mind on God,
   perceived his glory, and was filled with all holy affections.

   V. 25. Having enforced the general duty of holiness, or of being
   conformed to the image of God, the apostle insists on specific duties.
   It will be observed that in almost every case there is first a
   negative, then a positive statement of the duty, and then a motive.
   Thus here: lie not, but speak truth, for ye are members one of another.
   Wherefore, i. e. on the ground of the general obligation to be
   conformed to the divine image, putting away lying, as one part of the
   filthy garments belonging to the old man; speak every man truth with
   his neighbour. A neighbour, ho plesi'on, the Scripture teaches us, is
   any one near to us, a fellow man of any creed or nation; and to all
   such we are bound to speak the truth. But the context shows that Paul
   is here speaking to Christians, and the motive by which the duty is
   enforced shows that by neighbour he here means a fellow-Christian, as
   in Rom. 15, 2. The motive in question is the intimate relation in which
   believers stand to each other. They are all members of the same body
   intimately united, as he taught in verse 16, with each other and with
   Christ their common head. As it would be unnatural and absurd for the
   hand to deceive the foot, or the eye the ear, so there is a violation
   of the very law of their union for one Christian to deceive another. It
   is characteristic of the apostle and of the Scriptures generally, to
   enforce moral duties by religious considerations. This method, while it
   presents the higher and peculiar ground of obligation, is not intended
   to exclude other grounds. The obligation of veracity rests on the
   intrinsic excellence of truth, on the command of God, and on the rights
   of our fellow men. They have the same right that we should not deceive
   them as that we should not defraud them. But all this does not hinder
   that the duty should be enforced by a reference to the peculiar
   relation of believers as united by the indwelling of the Holy Spirit
   into the mystical body of Christ.

   Vs. 26. 27. His next exhortation has reference to anger; with regard to
   which he teaches --1. Not to allow anger to be an occasion of sin. 2.
   Not to cherish it. 3. Not to give Satan any advantage over us when we
   are angry. The words ?orgi'zesthe kai` me` amarta'nete, be ye angry and
   sin not, are borrowed from the Septuagint version of Ps. 4, 5, and
   admit of different interpretations. 1. As the original text in Ps. 4,
   5, admits of being rendered Rage and sin not, i. e. do not sin by
   raging [15] --so the words of the apostle may mean, do not commit the
   sin of being angry. To this it is objected, that it makes the negative
   qualify both verbs, while it belongs really only to the latter. It is
   not necessary to assume that the apostle uses these words in the
   precise sense of the original text; for the New Testament writers often
   give the sense of an Old Testament passage with a modification of the
   words, or they use the same words with a modification of the sense.
   This is not properly a quotation; it is not cited as something the
   Psalmist said, but the words are used to express Paul's own idea. In
   Rom. 10, 18, "Their sound is gone into all the earth," we have the
   language of the 19th Ps. but not an expression of the sense of the
   Psalmist. 2. Others make the first imperative in this clause permissive
   and the second commanding, Be angry and (but) do not sin.' 3. Or the
   first is conditional, if angry, sin not.' That is, sin not in anger;
   let not your anger be an occasion of sin. Repress it and bring it under
   control that it may not hurry you into the commission of sin. The
   meaning is the same as would be expressed by saying, ?orgi'zomenoi` me`
   amarta'nete, being angry sin not. This is perhaps the most satisfactory
   view of the passage. It is indeed objected that the apostle is here
   speaking of sins, and that in v. 31, he forbids all anger, and
   therefore any interpretation which assumes that anger is not itself a
   sin is inadmissible. But it is certain that all anger is not sinful.
   Christ himself, it is said, regarded the perverse Jews "with anger."
   Mark 3, 5. The same generic feeling, if mingled with holy affections,
   or in a holy mind, is virtuous; if mingled with malice it is sinful.
   Both feelings, or both combinations of feeling, are expressed in
   Scripture by the term anger. Nothing in itself sinful can be attributed
   to God, but anger is attributed to him. Verse 31 is not inconsistent
   with this interpretation, for there the context shows the apostle
   speaks of malicious anger--just as "all hatred" means all malice, and
   not the hatred of evil.

   Let not the sun go down upon your wrath. The word is here parorgismos,
   paroxysm or excitement. Anger even when justifiable is not to be
   cherished. The wise man says: "Anger resteth in the bosom of fools."
   Eccl. 7, 9.

   Neither give place to the devil.--"So give place to" is to get out of
   the way of, to allow free scope to; and therefore to give an occasion
   or advantage to any one. We are neither to cherish anger, nor are we to
   allow Satan to take advantage of our being angry. Anger when cherished
   gives the Tempter great power over us, as it furnishes a motive to
   yield to his evil suggestions. The word diabolos is rendered by Luther,
   Laesterer, slanderer. It is used as an adjective in that sense in 1
   Tim. 3, 11; 2 Tim. 3, 3, and Tit. 2, 3, but with the article (ho
   diabolos) it always means Satan--the great accuser--the prince of the
   demons or fallen angels, who is the great opposer of God and seducer of
   men against whose wiles we are commanded to be constantly on our guard.

   V. 28. The next exhortation relates to theft--we are not to steal--but
   to labour, that we may not only honestly support ourselves, but be able
   also to give to those who need.

   The word ?o kle'pton does not mean one who stole, but one who steals,
   the thief. But how, it is asked, could the apostle assume that there
   were thieves in the Ephesian church, especially as he is addressing
   those who had been renewed, and whom he is exhorting to live agreeably
   to their new nature? To get over this difficulty Calvin says, Paul does
   not refer merely to such thefts as the civil law punishes, but to all
   unjust acquisition. And Jerome says, Ephesios monet, ne sub occasione
   emolumenti furti crimen incurrant, furtum nominans, omne quod alterius
   damno quaeritur. This enlargement of the idea of theft, though it
   transcends the limits assigned the offence in human laws, does not go
   beyond the law of God. As the command, "Thou shalt do no murder,"
   includes the prohibition of malice; so the command, "Thou shalt not
   steal," forbids every thing that doth or may unjustly hinder our
   neighbour's wealth or outward estate. It is very certain that many
   things tolerated by the customs of men; many modes of getting the
   property of others into our own possession practised even by those
   professing to be Christians, are in the light of the divine law only
   different forms of theft, and will be revealed as such in the judgment
   of the last day. The spirit of the apostle's command no doubt includes
   all the forms of dishonesty. Still it may be questioned if this
   principle gives the true explanation of the passage. Others say, that
   as in the Corinthian church fornication and even incest was tolerated,
   See 1 Cor. 6, 1-6,--it is not incredible that theft should be
   disregarded in the church of Ephesus, or at least not visited with
   discipline. It is however probable that our version, which agrees with
   the Vulgate and with Luther's translation, expresses the true sense.
   Not that ?o kle'pton means the same with ho klepsas, but as "murderer"
   means one guilty of murder, however penitent, so "thief" may. mean one
   guilty of theft. Certain inmates of the prisons are called thieves
   because of their past, and not because of their present conduct.

   The positive part of the apostle's injunction is, instead of sustaining
   himself unjustly on the labour of others, let him labour, working with
   his hands the thing that is good. As he used his hands to steal, let
   him use them in doing what is right--i. e. in honest labour. Paul
   elsewhere lays down the general principle, "if any would not work
   neither should he eat." 2 Thess. 3, 10. No one is entitled to be
   supported by others, who is able to support himself. This is one great
   principle of scriptural economics. Another, however, no less important
   is, that those who cannot work are entitled to aid--and therefore the
   apostle adds as a motive why the strong should labour--that they may
   have to contribute to him that hath need. No man liveth for himself;
   and no man should labour for himself alone, but with the definite
   object to be able to assist others. Christian principles, if fairly
   carried out, would speedily banish pauperism and other cognate evils
   from our modern civilization.

   Vs. 29, 30--Forbid corrupt communication--enjoin profitable discourse,
   assign as a motive the good of others and reverence for the Holy
   Spirit.

   Let no corrupt communication proceed out of your mouth. Pas lo'gos
   sapros, any foul word. The word sapros means literally putrid, and then
   figuratively offensive and injurious. But that which is good to the use
   of edifying, agatho`s pro`s oikodome`n, adapted to edification. The
   words oikodome`n tes chrei'as, edification of the necessity, means the
   edification the necessity calls for--or which is suited to the
   occasion. This is the common and satisfactory interpretation. Our
   version "to the use of edifying"--transposes the words. That it may
   give grace to the hearers. The phrase cha'rin didonai, to give grace,
   is one of frequent occurrence, and always means--to confer a favour--i.
   e. to give pleasure or profit. There is no necessity for departing from
   this sense here. The meaning is, that it may benefit the hearers.' And
   grieve not the Holy Spirit of God, i. e. by such corrupt language.
   Under the head of pas lo'gos sapros the apostle includes, as appears
   from Col. 3, 8, all irreligious, malicious and impure language, which
   not only injures others, but grieves the Holy Spirit. As a temple is
   sacred, and every thing that profanes it is an offence to God, so the
   indwelling of the Holy Ghost in the people of God is made the reason
   why we should treat them with reverence, as this apostle teaches when
   he says, "Know ye not that ye are the temple of God, and that the
   Spirit of God dwelleth in you? If any man defile the temple of God, him
   will God destroy; for the temple of God is holy, which temple ye are."
   1 Cor. 3, 16. 17. To pollute, therefore, the souls of believers by
   suggesting irreligious or impure thoughts to them, is a profanation of
   the temple of God and an offence to the Holy Ghost. This is one phase
   of the truth here presented. Another, and the one more immediately
   intended in this clause is, that the blessed Spirit who condescends to
   dwell in our own hearts is grieved and offended whenever we thus sin.
   Thus in 1 Cor. 6, 19, Paul says, "What! know ye not that your body is
   the temple of the Holy Ghost, which is in you, which ye have of God,
   and ye are not your own?" Reverence, therefore, for the Holy Spirit who
   dwells in others, and for that same Spirit as dwelling in ourselves,
   should prevent our ever giving utterance to a corrupting thought. The
   Spirit, says the apostle, is grieved. Not only is his holiness
   offended, but his love is wounded. If any thing can add to the guilt of
   such conduct, it is its ingratitude, for it is by him, as the apostle
   adds, We are sealed unto the day of redemption. His indwelling
   certifies that we are the children of God, and secures our final
   salvation. See 1, 13. To grieve Him, therefore, is to wound him on whom
   our salvation depends. Though he will not finally withdraw from those
   in whom he dwells, yet when grieved he withholds the manifestations of
   his presence. And a disregard for those manifestations is proof that we
   have not the Spirit of Christ and are none of his.

   The apostle next exhorts his readers to put away all malicious and
   revengeful feelings, to be kind and forgiving. This exhortation is
   enforced by the consideration of the mercy of God, and the great love
   of Christ, vs. 31-ch. V. 2.

   V. 31. Let all bitterness, and wrath, and anger, and clamor, and evil
   speaking, be put away from you. These are intimately related evils.
   Bitterness, a word transferred from the sphere of sensations to that of
   the mind. The adjective pikros means sharp, as an arrow, then pungent
   to the taste, disagreeable, and then venomous. The poisonous water
   given to the woman suspected of adultery, Numbers 5, 18, is called the
   "bitter water." The word bitterness, therefore, in its figurative sense
   means what is corroding, as grief, or any thing which acts on the mind
   as poison does on the body, or on the minds of others as venom does on
   their bodies. The venom of the serpent lies harmless in his fang; but
   all evil feelings are poison to the subject of them as well as venom to
   their object. The command, therefore, to lay aside all bitterness, is a
   command to lay aside every thing which corrodes our own minds or wounds
   the feelings of others. Under this head are the particulars which
   follow, viz. wrath; thumos, (from thuo, to burn,) means the mind itself
   as the seat of passions and desires--then the mind in the commotion of
   passion. Orge, anger, is the passion itself, i. e. the manifestation of
   thumos, as clamor and evil speaking are the outward expression of
   anger. The context shows that blasphemi'a is neither blasphemy as
   directed against God, nor merely slander as directed against men; but
   any form of speech springing from anger, and adapted either to wound or
   to injure others. With all malice. Kaki'a is a general term for badness
   or depravity of any kind. Here the context shows that it means
   malevolence, the desire to injure. We are to lay aside not only wrath
   and anger but all other forms of malevolent feeling.

   V. 32. Exhortation to the opposite virtues. We are required to be
   chrestoi'. The word properly means useful; then disposed to do good.
   Thus God is said to be chrestos, kind or benignant, to the unthankful
   and the evil, Luke 6, 35. Tender-hearted, eu'splanchnoi, which in the
   parallel passage, Col. 3, 12, is expressed by "bowels of compassion."
   That is, pity, compassion towards the suffering. Forgiving one another,
   charizo'menoi eautois. The verb means to give as a matter of favour,
   then to forgive, to pardon freely. Even as, i. e. because God in Christ
   hath freely forgiven you. This is the motive which should constrain us
   to forgive others. God's forgiveness towards us is free; it precedes
   even our repentance and is the cause of it. It is exercised
   notwithstanding the number, the enormity and the long continuance of
   our transgressions. He forgives us far more than we can ever be called
   upon to. forgive others. God forgives us in Christ. Out of Christ he
   is, in virtue of his holiness and justice, a consuming fire; but in
   him, he is long-suffering, abundant in mercy, and ready to forgive.

   Vs. 1. 2. As God has placed us under so great obligation, "be ye,
   therefore, imitators of God." The exhortation is enlarged. We are not
   only to imitate God in being forgiving, but also as becomes dear
   children, by walking in love. As God is love, and as we by regeneration
   and adoption are his children, we are bound to exercise love
   habitually. Our whole walk should be characterized by it. As Christ
   also hath loved us. This is the reason why we should love one another.
   We should be like Christ, which is being like God, for Christ is God.
   The apostle makes no distinction between our being the objects of God's
   love and our being the objects of the love of Christ. We are to be
   imitators of God in love, for Christ hath loved us. And given himself
   for us. Here as elsewhere the great evidence of divine love is the
   death of Christ. See ver. 25. ch. 3, 19. John 15, 13. "Greater love
   hath no man than this, that a man lay down his life for his friends."
   Gal. 2, 20, "Who loved me and gave himself for me." 1 John 3, 16,
   "Hereby perceive we the love of God, because he laid down his life for
   us, and we ought to lay down our lives for the brethren." Christ's
   death was for us as a sacrifice, and therefore, from the nature of the
   transaction, in our place. Whether the idea of substitution be
   expressed by upe`r emon depends on the context rather than on the force
   of the preposition. To die for any one, may mean either for his benefit
   or in his stead, as the connection demands. Christ gave himself, as an
   offering and a sacrifice, prosphora`n kai` thusi'an; the latter term
   explains the former. Any thing presented to God was a prosphora, but
   thusi'a was something slain. The addition of that term, therefore,
   determines the nature of the offering. This is elsewhere determined by
   the nature of the thing offered, as in Heb. 10, 10, "the offering of
   the body of Christ;" or, "himself," Heb. 9, 14. 25; by the effects
   ascribed to it, viz. expiation of guilt and the propitiation of God,
   which are the appropriate effects of a sin-offering; see Heb. 2, 17;
   10, 10. 14; Rom. 3, 25; 5, 9. 10: by explanatory expressions, "the one
   offering of Christ" is declared to be mi'an upe`r amartion thusi'an,
   Heb. 10, 12; "a sacrifice for sin," and prosphora` peri` amarti'as,
   Heb. 10, 18; anti'lutron, and lu'tron anti` pollon, as in 1 Tim. 2, 6.
   Matt. 20, 28; it is called a propitiation, Rom. 3, 25, as well as a
   ransom. Christ himself, therefore, is called the Lamb of God who bore
   our sins; his blood is the object of faith or ground of confidence, by
   which, as the blood of a sacrifice, we are redeemed, 1 Pet. 1, 18. 19.
   He saves us as a priest does, i. e. by a sacrifice. Every victim ever
   slain on Pagan altars was a declaration of the necessity for such a
   sacrifice; all the blood shed on Jewish altars was a prophecy and
   promise of propitiation by the blood of Christ; and the whole New
   Testament is the record of the Son of God offering himself up as a
   sacrifice for the sins of the world. This, according to the faith of
   the church universal, is the sum of the Gospel--the incarnation and
   death of the eternal Son of God as a propitiation for sin. There can,
   therefore, be no doubt as to the sense in which the apostle here
   declares Christ to be an offering and a sacrifice.

   There is some doubt as to the construction of the words, "to God." They
   may be connected with what precedes, "He gave himself as a sacrifice to
   God;" or with the following clause, "For a sweet savour to God," i. e.
   acceptable to him. The sense of the whole would then be, He gave
   himself, pare'doken eauto`n, (unto death, eis thanaton,) an offering
   and sacrifice well pleasing to God.' The reasons in favour of this
   construction are--1. That paradidonai means properly to deliver up to
   the power of any one, and is not the suitable or common term to express
   the idea of presenting as a sacrifice. The word almost always used in
   such cases is prospherein, to bring near to, to offer. 2. With Paul the
   favourite construction of paradidonai is with eis and not with the
   dative. 3. In Hebrew, from which the phrase eis osme`n euodi'as here
   used is borrowed, the expression is rychnychch lyhvh, (a sweet smelling
   savour to Jehovah), which the Septuagint render, osme euodias to Kurio.
   It is not probable in using so familiar a scriptural phrase Paul would
   depart from the common construction. The Hebrew phrase properly means a
   savour of rest; that is, one which composes, pacifies, or pleases. The
   last is what the Greek expresses, and therefore the equivalent
   expression is eua'reston to Theo, well pleasing to God. Rom. 12, 1.
   Phil. 4, 18. It was in the exercise of the highest conceivable love,
   which ought to influence all our conduct, that Christ delivered himself
   unto death, an offering and sacrifice well pleasing unto God.
     __________________________________________________________________

   [12] O si animis nostris insideret haec cogitatio, hanc legem nobis
   esse propositam, ut non magis dissidere inter se possint filii Dei,
   quam regnum coelorum dividi, quanto in colenda fraterna benevolentia
   essemus cautiores? quanto nobis horrori essent omnes simultates, si
   reputaremus, ut decet, eos omnes se alienare a regno Dei, qui a
   fratribus se disjungunt? sed nescio qui fit, ut secure nos esse filios
   Dei gloriemur, mutuae inter nos fraternitatis obliti. Discamus itaque
   ex Paulo, ejusdem hereditatis minime esse capaces, nisi qui unum corpus
   sunt et unus spiritus.--CALVIN.

   [13] CALVIN in his comment on this verse, says: Apostolis proximi erant
   Evangelistae, et munus affine habebant; tantum gradu dignitatis erant
   dispares; ex quo genere erant Timotheus et similes. Nam quum in
   salutationibus illum sibi adjungit Paulus, non tamen facit in
   apostolatu socium, sed nomen hoc peculiariter sibi vindicat. Ergo,
   secundum Apostolos, istorum subsidiaria opera usus est Dominus.--And in
   his Institutes IV, 3, 4, he says: Per Evangelistas eos intelligo, qui
   quum in dignitate apostolis minores, officio tamen proximi erant,
   adeoque vices eorum gerebant. Quales fuerunt, Lucas, Timotheus, Titus,
   et reliqui similes.

   [14] The ministry is to continue until katante'somen we (all) shall
   have attained to unity of faith.

   [15] See Dr. J. A. Alexander's Commentary on the Psalms.
     __________________________________________________________________

CHAPTER V.

  SPECIFIC EXHORTATIONS, VS. 3-20.--RELATIVE DUTIES OF HUSBANDS AND WIVES, vs.
  21-33.

   SECTION I.--Vs. 3-20.

   3. But fornication, and all uncleanness, or covetousness, let it not be
   once named among you, as becometh saints;

   4. neither filthiness, nor foolish talking, nor jesting, which are not
   convenient: but rather giving of thanks.

   5. For this ye know, that no whoremonger, nor unclean person, nor
   covetous man, who is an idolater, hath any inheritance in the kingdom
   of Christ and of God.

   6. Let no man deceive you with vain words: for because of these things
   cometh the wrath of God upon the children of disobedience.

   7. Be not ye therefore partakers with them.

   8. For ye were sometime darkness, but now are ye light in the Lord:
   walk as children of light;

   9. (for the fruit of the Spirit is in all goodness, and righteousness,
   and truth;)

   10. proving what is acceptable unto the Lord.

   11. And have no fellowship with the unfruitful works of darkness, but
   rather reprove them.

   12. For it is a shame even to speak of those things which are done of
   them in secret.

   13. But all things that are reproved, are made manifest by the light:
   for whatsoever doth make manifest is light.

   14. Wherefore he saith, Awake, thou that sleepest, and arise from the
   dead, and Christ shall give thee light.

   15. See that ye walk circumspectly; not as fools, but as wise,

   16. redeeming the time, because the days are evil.

   17. Wherefore be ye not unwise, but understanding what the will of the
   Lord is.

   18. And be not drunk with wine, wherein is excess; but be filled with
   the Spirit;

   19. speaking to yourselves in psalms, and hymns, and spiritual songs,
   singing and making melody in your heart to the Lord;

   20. giving thanks always for all things unto God and the Father in the
   name of our Lord Jesus Christ.

  ANALYSIS.

   It becomes saints to avoid not only the sins of uncleanness and
   covetousness, but also all impropriety of conduct and frivolity of
   language, vs. 3-4. Because uncleanness and covetousness not only
   exclude from heaven, but, whatever errorists may say, bring down the
   wrath of God, vs. 5-6. Christians, therefore, should not participate in
   those sins, seeing they have been divinely enlightened and made the
   recipients of that light whose fruits are goodness, righteousness and
   truth. They are bound to exemplify this in their conduct, avoiding and
   reproving the deeds of darkness, vs. 7-10. Those deeds are too shameful
   to be named; still they may be corrected by the power of that light
   which it is the prerogative of believers to disseminate. Therefore the
   Scriptures speak of the light which flows from Christ as reaching even
   to the dead, vs. 12-14. Christians therefore should be wise, making the
   most of every occasion for good, in the midst of the evils by which
   they are surrounded, vs. 13-16. They should seek exhilaration not from
   wine, but from the Holy Spirit, and give expression to their gladness
   in psalms and hymns, praising and thanking God through Jesus Christ,
   vs. 17-20.

  COMMENTARY.

   V. 3. But fornication and all uncleanness, or covetousness, let it not
   be once named among you, as becometh saints.

   In the preceding section the apostle had spoken of sins against our
   neighbour; here from v. 3 to v. 20 he dwells principally on sins
   against ourselves. Not only fornication, but every thing of the same
   nature, or that leads to it, is to be avoided--and not only avoided,
   but not even named among believers. The inconsistency of all such sins
   with the character of Christians, as saints, men selected from the
   world and consecrated to God, is such as should forbid the very mention
   of them in a Christian society. With the sins of uncleanness the
   apostle here, as in the preceding chapter, v. 19, connects pleonexia,
   covetousness. The word is to be taken in its ordinary sense, as there
   is nothing in the context to justify any departure from it. The
   assumption that sins of sensuality are alone mentioned in this and the
   following verse, leads to very forced interpretations of several of the
   terms employed.

   V. 4. Neither filthiness. The word aischro'tes, is not simply
   obscenity, but whatever is morally hateful. The adjective aischros
   means deformed, revolting, what excites disgust, physical or moral. It
   is the opposite of kalos, which means both beautiful and good; and
   hence to kalon kai to aischron, means virtue and vice, The substantive
   is equally comprehensive, and includes whatever is vile or disgusting
   in speech or conduct. Lesser evils are expressed by the words morologia
   and eutrapelia, foolish talking and jesting. The former means such talk
   as is characteristic of fools, i. e. frivolous and senseless. The
   latter, according to its etymology and early usage, means urbanity,
   politeness. Naturally enough however the word came to have a bad sense,
   as the adjective eutrapelos, what turns easily, as the wind, when
   applied to language or speech, means not only adroit, skilful,
   agreeable, witty, but also flippant, satirical, scurrilous. Hence the
   substantive is used for jesting and scurrility. The former sense is
   best suited to this passage, because it is connected with foolish
   talking, and because the apostle says of both simply that they are not
   convenient, not becoming or suitable. This is too mild a form of
   expression to be used either of aischro'tes (filthiness) or of
   eutrapelia in the worse sense of those terms. Paul says, these things
   (foolish talking and jesting) do not become Christians; ouk anekonta,
   what does not pertain to any one, or, to his office. Foolish talking
   and jesting are not the ways in which Christian cheerfulness should
   express itself, but rather giving of thanks. Religion is the source of
   joy and gladness, but its joy is expressed in a religious way, in
   thanksgiving and praise.

   V. 5. The apostle reverts to what he said in v. 3. and enforces the
   exhortation there given. "For this ye know, that no whoremonger, nor
   unclean person, nor covetous man, who is an idolater, hath any
   inheritance in the kingdom of Christ and of God." The form of
   expression is peculiar, i'ste [16] gino'skontes, ye know knowing. Many
   refer this to the familiar Hebrew idiom, in which the infinitive and
   finite tense of a verb are thus joined, which in Greek and English is
   imitated by uniting the participle and verb; as "dying thou shalt die,"
   "multiplying I will multiply," "blessing I will bless," &c. But in all
   these cases the infinitive and finite tense are different forms of the
   same verb. Here we have different words. The preferable interpretation
   is to refer i'ste to what precedes in v. 3, and gino'skontes to what
   follows: This ye know, viz., that such vices should not be named among
   you, knowing that no one who indulges in them, &c.'

   Covetous man who is an idolater. The words o's estin eidolola'tres are
   by many referred to all the preceding nouns, so that the fornicator,
   the unclean person, and the covetous man, are all alike declared to be
   idolaters. This is possible so far as the grammatical construction is
   concerned; but it is not natural, and not consistent with the parallel
   passage in Col. 3, 5, where the apostle singles out covetousness from a
   list of sins, and says, It is idolatry.' This too has its foundation
   both in nature and in Scripture. The analogy between this supreme love
   of riches, this service of Mammon and idolatry, is more obvious and
   more distinctly recognized in Scripture than between idolatry and any
   other of the sins mentioned. It is well that this should be understood,
   that men should know, that the most common of all sins, is the most
   heinous in the sight of God. For idolatry, which consists in putting
   the creature in the place of God, is every where in his word denounced
   as the greatest of all sins in his sight. The fact that it is
   compatible with outward decorum and with the respect of men, does not
   alter its nature. It is the permanent and controlling principle of an
   irreligious heart and life, turning the soul away from God. There is no
   cure for this destructive love of money, but using it for other than
   selfish purposes. Riches, therefore, must ruin their possessor, unless
   he employs them for the good of others and for the glory of God.

   It is of the covetous man no less than of the fornicator, the apostle
   says, he has no inheritance in the kingdom of Christ. That is, in that
   kingdom which Christ came to establish--which consists of all the
   redeemed, washed in his blood, sanctified by his Spirit, and made
   perfectly blessed in the full enjoyment of God to all eternity. This
   kingdom is sometimes called the kingdom of Christ, and sometimes the
   kingdom of God; for where Christ reigns, God reigns. Here it is
   designated the basilei'a tou Christou kai` Theou, that is, of him who
   is at once Christos and Theos; Christ and God. This is certainly the
   most natural interpretation. As every one admits that to Theo kai patri
   means "to him who is at once God and Father." There is no reason why
   the same rule should not be applied in this case. Compare Titus 2, 13.
   This view of the passage, which makes it a direct assertion of the
   divinity of our Lord, is strenuously insisted upon by some of the most
   eminent of modern interpreters, as Harless and Rueckert, the one
   orthodox and the other rationalistic. Others, however, say that Christ
   here designates the Redeemer, and God, the divine Being; and that the
   kingdom is called not only the kingdom of Christ, but also the kingdom
   of God. This is the view more commonly adopted, though in violation of
   a general rule of grammar, the article being omitted before Theou. If,
   in Titus 2, 13, epipha'neian tes do'xes tou mega'lou Theou kai` soteros
   emon Iesou Christou, means that Jesus Christ is at once the great God
   and our Saviour, and Winer admits (Gram. p. 148) that it is for
   doctrinal reasons only he dissents from that interpretation; then there
   can be no reasonable doubt in the present case, where the form of
   expression is so similar, the writer being the same, that the idea is
   the same. If it were a rare or uncertain thing for Paul to recognize
   Christ as God, it would be wrong to press rules of grammar to make him
   teach that doctrine. But since every page almost of his epistles teems
   with evidence that Christ was his God, it is wrong to depart from those
   rules in order to prevent his teaching it.

   V. 6. It is not only among the heathen, but among the mass of men in
   all ages and nations, a common thing to extenuate the particular sins
   to which the apostle here refers. It is urged that they have their
   origin in the very constitution of our nature; that they are not
   malignant; that they may co-exist with amiable tempers; and that they
   are not hurtful to others, that no one is the worse for them if no one
   knows them, &c. Paul, therefore, cautions his readers in every age of
   the church, not to be deceived by such vain words; assuring them that
   for these things (for fornication and covetousness), the wrath of God
   cometh on the children of disobedience. With vain words, kenois logois.
   Kenos means empty. Kenoi logoi, therefore, are empty words; words which
   contain no truth, and are therefore both false and fallacious, as those
   will find who trust to them. The wrath of God. This expression is a
   fearful one, because the wrath of man is the disposition to inflict
   evil, limited by man's feebleness; whereas the wrath of God is the
   determination to punish in a being without limit either as to his
   presence or power. This wrath, the apostle says, cometh on the children
   of disobedience. The present is either for the certain future, will
   assuredly come;' or it has its proper force. The wrath of God against
   these sins is now manifested in his dealings with those who commit
   them. He withdraws from them his Spirit, and finally gives them up to a
   reprobate mind. On the phrase "children of disobedience," see ch. 2, 2.

   V. 7. Such being the determination of God to punish the unclean and the
   covetous, the apostle says, "Be ye not therefore partakers with them."
   That is, be not their associates in these sins, which of necessity
   would expose you to the penalty threatened against them.

   V. 8. This is enforced by a reference to their conversion from a
   previous state of sin and misery to one of holiness and blessedness.
   For ye were sometime darkness. As light stands for knowledge, and as
   knowledge, in the scriptural sense of the word, produces holiness, and
   holiness happiness; so darkness stands for ignorance, such ignorance as
   inevitably produces sin, and sin misery. Therefore, the expression, "ye
   were darkness," means, ye were ignorant, polluted, and wretched. But
   now ye are light in the Lord, i. e. in virtue of union with the Lord,
   ye are enlightened, sanctified, and blessed. Walk as children of the
   light, i. e. as the children of holiness and truth. " Children of
   light," means enlightened; as children of famine,' means the famished;'
   see ch. 2, 2. The exhortation is that they should walk in a way
   consistent with their character as men illuminated and sanctified by
   their union with the Lord Jesus.

   V. 9. For the fruit of light, [17] i. e. the fruit or effect of divine
   illumination is in all, i. e. consists in all the forms of goodness,
   righteousness, and truth. Goodness, agathosu'ne, is that which makes a
   man agathos, good; and righteousness, dikaiosu'ne, is that which makes
   a man dikaios, righteous. These Greek words differ very much as the
   corresponding English terms do. Goodness is benevolence and
   beneficence; righteousness is adherence to the rule of right. Yet both
   are used for moral excellence in general. The evil and the good,
   included all classes of the vicious and the virtuous. Good works are
   works of any kind which are morally excellent. When however the words
   are contrasted as in Rom. 5, 7, or distinguished as in Rom. 7, 12, good
   means benevolent or beneficent; and righteous, just or upright.
   Goodness is that quality which adapts a thing to the end for which it
   was designed, and renders it serviceable. Hence we speak of a good
   tree, of good soil, as well as of a good man. Righteousness can
   properly be predicated only of persons or of what is susceptible of
   moral character; as it means conformity to law; or if predicated of the
   law itself, it means conformity to the nature of God, the ultimate
   standard of rectitude. Truth, here means religious or moral truth, or
   religion itself. The fruits of light, therefore, are all the forms of
   piety and virtue.

   V. 10. Verse 9 is a parenthesis, as the 10th verse is grammatically
   connected with the 8th. "Walk as children of the light, proving, &c.,"
   peripateite--?dokima'zontes. Dokimazein is to try, to put to the test,
   to examine; then to judge or estimate; and then to approve. Thus it is
   said, "The fire shall try every man's work;" God is said "To try the
   heart;" we are said "To be renewed so as to prove the will of God,"
   Rom. 12, 2, that is, to examine and determine what the will of God is.
   And so in this passage believers are required to walk as children of
   light, examining and determining what is acceptable to the Lord. They
   are to regulate their conduct by a regard to what is well pleasing to
   Him. That is the ultimate standard of judging whether any thing is
   right or wrong, worthy or unworthy of those who have been enlightened
   from above.

   The word LORD is in the New Testament so predominantly used to
   designate the Lord Jesus Christ, that it is always to be referred to
   him unless the context forbids it. Here the context so far from
   forbidding, requires such reference. For in the former part of the
   sentence Lord evidently designates Christ. "Ye are light in the Lord,
   therefore, walk as children of the light, proving what is acceptable to
   the Lord." This, therefore, is one of the numerous passages in the New
   Testament, in which Christ is recognized as the Lord of the conscience,
   whose will is to us the ultimate standard of right and wrong, and to
   whom we are responsible for all our inward and outward acts. It is thus
   that the sacred writers show that Christ was their God, in whose
   presence they constantly lived, whose favour they constantly sought,
   and on whom all their religious affections terminated. He was not
   merely the God of their theology, but of their religion.

   V. 11. The apostle having in the previous verse insisted on the duty of
   Christians of so walking as to show by their works that they were the
   subjects of divine illumination, adds here a statement of their duty in
   reference to the sins of those still in darkness. Those sins he calls
   "the unfruitful works of darkness." By unfruitful is meant not merely
   barren or worthless, but positively evil. For in a moral subject the
   negation of good is evil. Works of darkness are those works which
   spring from darkness, i. e. from ignorance of God; as "works of light"
   are those works which light or divine knowledge produces.

   The duty of Christians in reference to the works of darkness is
   twofold; first, to have no communion with them; and secondly, to
   reprove them. The former is expressed by the words me` sunkoinoneite,
   have not fellowship with them. Those who have things in common; who are
   congenial; who have the same views, feelings, and interests; and who
   therefore delight in each other's society, are said to be in
   fellowship. In this sense believers have fellowship with God and with
   each other. So we are said to have fellowship in any thing which we
   delight in and partake of. To have fellowship with the works of
   darkness, therefore, is to delight in them and to participate in them.
   All such association is forbidden as inconsistent with the character of
   the children of light. Our second duty is to reprove them. Ele'ncheinis
   not simply to reprove in the sense of admonishing or rebuking. It means
   to convince by evidence. It expresses the effect of illumination by
   which the true nature of any thing is revealed. When the Spirit is said
   to reprove men of sin, it means that he sheds such light upon their
   sins as to reveal their true character, and to produce the consequent
   consciousness of guilt and pollution. In Paul says the effect of
   intelligible preaching of the Gospel is conviction--which is explained
   by saying "the secrets of the heart are revealed." The duty, therefore,
   here enjoined is to shed light on these works of darkness; to exhibit
   them in their true nature as vile and destructive. By this method they
   are corrected; as is more fully taught in the following verses. The
   ethics as well as the theology of the Bible are founded on the
   principle, that knowledge and holiness, ignorance and sin, are
   inseparable. If you impart knowledge you secure holiness; and if you
   render ignorant you deprave. This of course is not true of secular
   knowledge--i. e. of the knowledge of other than religious subjects; nor
   is it true of mere speculative knowledge of religious truth. It is true
   only of that knowledge which the Scriptures call spiritual discernment.
   Of that knowledge, however, intellectual cognition is an essential
   element. And so far as human agency in the production of the conviction
   of sin is concerned, it is limited to holding forth the word of life;
   or letting the light of divine truth shine into the darkened minds of
   men, and upon their evil deeds.

   V. 12. These works of darkness should be thus reproved, "for it is a
   shame even to speak of those things which are done of them in secret."
   There are two reasons why sins are called works of darkness. The first
   and principal one is, as before remarked, because they spring from
   darkness or ignorance of God; and the second is, because they are
   committed in darkness. They shun the light. The exceeding turpitude of
   these sins the apostle gives as the reason why they should be reproved.

   V. 13. Vile however as those sins are, they are capable of being
   corrected. They are not beyond cure. Reprove them. Let in the light of
   divine truth upon them, and they will be corrected or healed. For the
   truth is divinely efficacious. It is the organon of God; that through
   which he exerts his power in the sanctification and salvation of men.
   Such seems to be the general meaning of this difficult verse.

   It is connected with the preceding verse, and is designed to enforce
   the command, ele'nchete, reprove. Reprove the things done in secret by
   the wicked--for though they are too bad to be even named, yet being
   reproved, they are made manifest by the light, and thereby corrected,
   for every thing made manifest, i. e. revealed in its true nature by
   divine light, becomes light; that is, is reformed.' This interpretation
   gives a simple and consistent sense, assumes no unusual signification
   of the terms employed, nor any forced construction, and is suited to
   the context. It supposes--1. That ta` pa'nta elencho'mena refers to ta`
   kruphe gino'mena of v. 12. The things done in secret are the all
   things, which being reproved, are manifested. 2. The words upo` tou
   photos are not to be connected with elencho'mena, as though the sense
   were, being reproved by the light;' but with phaneroutai, so that the
   sense is, are made manifest by the light.' This construction is
   required by the following clause. 3. phanerou'menon, is passive, and
   not middle with an active sense. The meaning is, Whatever is
   manifested;' not whatever makes manifest.' As the word phaneroutai just
   before is passive, it is unnatural to make phanerou'menon active.
   Besides, the apostle is not speaking of the nature of spiritual light,
   but of its effects. It illuminates or turns into light all it touches,
   or wherever it penetrates.

   If phanerou'menon be taken as active, as is done by Calvin and many
   others, and by our translators, the sense would be, Reprove these
   things; it is your office to do so, for you are light, and light is
   that which makes manifest.' This however is not what Paul says. He does
   not say Reprove evil, for you are light,' but, Reprove evil, for evil
   when reproved by light is manifest, and when manifest, it is light,'
   that is, it is changed into light, or corrected. In v. 8, he had said,
   "Ye are light;" so here he says, what is illuminated by the truth
   becomes light. The sense is the same in both cases. The penetration of
   spiritual light, or divine truth, carries with it such power, that it
   illuminates and sanctifies all in whom it dwells. Hence the apostle
   elsewhere prays that the word of God may dwell in the hearts of
   believers in all wisdom and spiritual understanding. According to the
   apostle, the relation between truth and holiness is analogous to that
   between light and vision. Light cannot create the eye, or give to a
   blind eye the power of vision. But it is essential to its exercise.
   Wherever it penetrates, it dissipates darkness and brings every thing
   into view--and causes it to produce its appropriate effect. So truth
   cannot regenerate, or impart the principle of spiritual life. But it is
   essential to all holy exercises. And wherever the truth penetrates, it
   dissipates the clouds of error, and brings every thing to view, so that
   when spiritually discerned it produces its proper effect on the soul.
   Truth being thus essential, it is the duty of Christians to bring it to
   bear upon all those who are ignorant and on all the works of darkness.

   V. 14. As light is thus efficacious, and as it is accessible, or may be
   obtained, therefore the Scriptures call even upon the sleeping and the
   dead to arise and meet its life-giving beams. Dio` le'gei, scil. he
   graphe. As this formula of quotation is never used in the New Testament
   except when citations are made from the Old Testament, it cannot
   properly be assumed that the apostle here quotes some Christian hymn
   with which the believers in Ephesus were familiar; or some apocryphal
   book; or some inspired book no longer extant. We must understand him
   either as referring to many exhortations of the Old Testament
   Scriptures, the substance of which he condenses in the few words here
   used; or as giving the spirit of some one passage, though not its
   words. Both these methods of explanation may be sustained by appeal to
   similar passages. The apostles in quoting the Old Testament sometimes
   combined several passages in the same quotation--and sometimes give as
   the teaching of the prophets what is nowhere taught or asserted in
   express terms, but is abundantly or clearly implied in what they say.
   At other times again, the reference is obviously to some one passage,
   and yet neither the Hebrew nor Septuagint is accurately followed, but
   the general idea is reproduced. We without the authority and divine
   guidance of the apostles deal in the same way with the word of God, of
   which almost every sermon would furnish examples. It is generally
   assumed that Paul here refers to Is. 60, 1, "Arise, shine; for thy
   light is come, and the glory of the Lord is risen upon thee." Or, as De
   Wette renders it; "Auf, werde licht, denn es kommt dein Licht, und die
   Herrlichkeit Jehovah's gehet iiber dir auf." Up, become light; for thy
   light comes, and the glory of Jehovah riseth over thee. The analogy
   between this passage and the quotation of the apostle is plain. There
   are in both--1. The call to those who are asleep or dead to rise. 2. To
   receive the light. 3. The promise that Jehovah, Lord, or Christ,
   equivalent terms in the mind of the apostle, would give them light.
   There can, therefore, be little doubt that it was the language of
   Isaiah Paul intended in substance to quote. Beza thinks that Is. 26,
   19, "Awake and sing, ye that dwell in the dust," &c., is to be included
   in the reference; and others join Is. 9, 2, "The people that walked in
   darkness have seen a great light; they that dwell in the land of the
   shadow of death, upon them hath the light shined." It is true that in
   these, as well as in other passages, the power of light, i. e. of
   divine truth, its advent in the person of Christ, and the call to those
   who are in darkness to accept it, are included. But the probability is
   that Is. 60, 1, was the passage most distinctly in the apostle's

   Those asleep and the dead are in darkness, and therefore those involved
   in spiritual darkness are addressed as sleeping. The light which comes
   from Christ has power to reach even the dead--as our Lord, in the use
   of another figure, says, "The hour is coming, and now is, that the dead
   shall hear the voice of the Son of God, and they that hear shall live,"
   John 5, 25. This does not mean that the dead must be revived before
   they hear the voice of the Son of God, but his voice causes them to
   hear and live. So the passage before us does not mean that those asleep
   must arise from the dead and come to Christ for light; but that the
   light which Christ sheds around him, has power to awake the sleeping
   dead. Thus the passage is a confirmation of what is said in the
   preceding verse, viz., that every thing made manifest by the light, is
   light.

   V. 15. If this verse be considered as connected inferentially by oun
   with the preceding, then the association of ideas is: If believers are
   bound to dispel the darkness from the hearts and lives of others, how
   careful should they be not to be dark themselves, i. e. they should
   walk as wise men.' This however seems forced. The exhortation contained
   in this and the following verse is most naturally connected with that
   contained in verses 10 and 11. Believers as children of light are
   required to have no fellowship with the works of darkness, but rather
   to reprove them; see therefore, i. e. take heed therefore, pos akribos
   peripateite, that ye walk circumspectly. Pos, however, does not mean
   that, though often used where o'ti or hina might be employed. It here
   as elsewhere means how, in what manner. "See in what manner ye render
   your deportment accurate." Akribos peripatein is to walk strictly by
   rule, so as not to deviate by a hair's breadth. Not as unwise, but as
   wise. Paul often uses the word sophia for divine truth. The sophoi are
   those who possess this truth, which he had before called light, and the
   a'sophoi are those who have it not. So that wise and unwise are here
   equivalent to the enlightened and those in darkness. His exhortation,
   therefore, is that believers should carefully deport themselves not as
   the heathen and unrenewed, who have not the divine light of which he
   had been speaking, but as those who are enlightened from above and are
   therefore wise.

   V. 16. ?Exagorazo'menoi to`n kairo'n, redeeming the time. This is one
   manifestation of wisdom, one method in which their Christian character
   as the children of light should be exhibited. The words have been
   variously explained:--1. Making use of, availing yourselves of the
   occasion for doing good, not allowing it to pass unimproved. 2. Buying
   back the time, redeeming it, as it were, from Satan or from the world.
   3. Making the most of time, i. e. using it to the best advantage. 4.
   Adapting yourselves to the occasion, &c. The decision between these
   different views depends partly on the sense to be given to
   ?exagorazo'menoi, and partly on the question whether kairos is to be
   taken in its proper sense, opportunity, appropriate time; or in the
   general sense of chronos, time. The words agorazein and exagorazein,
   have in common the idea of acquiring by purchase. The latter in virtue
   of the force of the ek properly means to purchase back, or tc make free
   by purchase. But it is also used in the sense of the simple verb, as in
   Daniel 2, 8, whence the expression in the text is probably derived.
   There, according to the Septuagint, the king said to the Chaldeans, who
   declined to interpret his dream until they knew what it was, oida ego
   o'ti kairo`n umeis exagora'zete, "I know you wish to gain time." This
   sense of the verb suits the passage before us. Then if kairos means
   here what it does in almost every other passage, where it occurs in the
   New Testament, the most natural interpretation of the clause is,
   "availing yourselves of the occasion," i. e. improving every
   opportunity for good. If kairos be taken for chronos, which is barely
   admissible, the sense would be, " making the most of time," i. e.
   rescuing it from waste or abuse. Both of these interpretations are good
   and suited to the following clause, because the days are evil. Poneros,
   evil, may be taken either in a physical or moral sense. The patriarch
   said, "Few and evil have the days of the years of my life been;" Gen.
   47, 9. The moral sense of the word, however, is better suited to the
   context. Evil days, mean days in which sin abounds. It is parallel to
   the expressions, "evil generation," Matt. 12, 39; and "evil world,"
   Gal. 1, 4. Because sin abounds is a good reason why Christians should
   seize upon every opportunity to do good; and also why they should make
   the most of time. So that this clause suits either of the
   interpretations of the first part of the verse. That kairos properly
   and commonly means opportunity, or suitable time, is a strong reason
   for preferring the former of the two interpretations mentioned. The
   same exhortation and in the same connection is found in Col. 4, 5. Here
   the apostle says, "See that ye walk as wise men, redeeming the time;"
   there, "Walk in wisdom, redeeming the time." So that this right use of
   time, or this seizing on every opportunity for doing good, is in both
   places represented as the evidence and effect of wisdom, i. e. of
   divine truth, which is the wisdom of God, which he has revealed, 1 Cor.
   2, 6-13.

   V. 17. Therefore, i. e. either because the days are evil; or, because
   ye are bound to walk as wise men. The latter mode of connection is to
   be preferred, because the reference is to the main idea of the
   preceding verses 15 and 16, and not to a subordinate clause. Be ye not,
   a'phrones, senseless, unthinking, trifling. Comp. Luke 11, 40, "Ye
   fools (ye unthinking ones), did not he that made that which is without,
   make that which is within also;" also Luke 12, 20; 1 Cor. 15, 36; 2
   Cor. 11, 16, &c. In all these cases a'phron means one who does not make
   a right use of his understanding; who does not see things in their true
   light, or estimate them according to their relative importance. It is
   here opposed to sunientes. Be ye not senseless, undiscriminating
   between what is true and false, right and wrong, important and
   unimportant, but understanding, i. e. discerning what the will of the
   Lord is.' That is, seeing things as he sees them, and making his will
   or judgment the standard of yours, and the rule of your conduct. The
   will of the Lord is the will of Christ. That Lord here means Christ, is
   plain not only from the general usage of the New Testament, so often
   referred to, but also from the constant use of the word in this chapter
   as a designation of the Redeemer. Here again, therefore, the divinity
   of Christ is seen to be a practical doctrine entering into the daily
   religious life of the believer. His will is the rule of truth and duty.

   V. 18. And (especially) be not drunk with wine. This is an aphrosune, a
   want of sense, especially inconsistent with the intelligence of the
   true believer. The man who has a right discernment will not seek
   refreshment or excitement from wine, but from the Holy Spirit.
   Therefore the apostle adds, but be filled with the Spirit. In
   drunkenness, he says, there is asoti'a, revelry, debauchery, riot,
   whatever tends to destruction; for the word is derived from asotos,
   which means, what cannot be saved, one given up to a destructive course
   of life. Comp. Tit. 1, 6. 1 Pet. 4, 4. Men are said to be filled with
   wine when completely under its influence; so they are said to be filled
   with the Spirit, when he controls all their thoughts, feelings, words,
   and actions. The expression is a common one in Scripture. Of our Lord
   himself it was said, "He was full of the Holy Ghost," Luke 4, 1; so of
   Stephen that "he was full of faith and of the Holy Ghost," Acts 6, 5;
   and of Barnabas, Acts 11, 24, &c. To the Christian, therefore, the
   source of strength and joy is not wine, but the blessed Spirit of God.
   And as drunkenness produces rioting and debauchery, so the Holy Spirit
   produces a joy which expresses itself in psalms, and hymns, and
   spiritual songs. Quid gignit ebrietas? dissolutam proterviam, ut quasi
   excusso freno indecenter homines exultent. Quid spiritualis laetitia,
   quum ea perfusi sumus? hymnos, psalmos, laudes Dei, gratiarum actiones.
   Hi sunt vere jucundi fructus et delectabiles. CALVIN.

   V. 19. Lalountes eautois (i. e. allelois, as in 4, 32, and elsewhere),
   speaking to each other, not to yourselves. Compare Col. 3, 16, where it
   is, dida'skontes kai` nouthetountes eautou's, teaching and admonishing
   one another. "Speaking to each other," signifies the interchange of
   thoughts and feelings expressed in the psalms and hymns employed. This
   is supposed to refer to responsive singing, in the private assemblies
   and public worship of Christians, to which the well-known passage of
   Pliny: Carmen Christo quasi Deo dicunt secum invicem, seems also to
   refer. Whether the passage refers to the responsive method of singing
   or not, which is somewhat doubtful from the parallel passage in
   Colossians (where Paul speaks of their teaching one another), it at
   least proves that singing was from the beginning a part of Christian
   worship, and that not only psalms but hymns also were employed.

   The early usage of the words psalmos, u'mnos, ode, appears to have been
   as loose as that of the corresponding English terms, psalm, hymn, song,
   is with us. A psalm was a hymn, and a hymn a song. Still there was a
   distinction between them as there is still. A psalm was, agreeably to
   the etymology of the word psalmos, a song designed to be sung with the
   accompaniment of instrumental music. 2. It was one of the sacred poems
   contained in the book of Psalms, as in Acts 13, 33, en to psalmo to
   deute'ro, in the second Psalm; and Acts 1, 20, en bi'blo psalmon, in
   the book of Psalms. 3. Any sacred poem formed on the model of the Old
   Testament Psalms, as in 1 Cor. 14, 26, where psalmon appears to mean
   such a song given by inspiration, and not one of the psalms of David. A
   Hymn was a song of praise to God; a divine song. ARRIAN, Exped. Alex.
   4, umnoi men es tous theous poiountai, epainoi de es anthropous. AMMON.
   de differ. vocbl. ho men gar humnos esti theon, to de enkomion ton
   anthropon. PHAVOR. humnos; he pros theon ode. Such being the general
   meaning of the word, Josephus uses it of those Psalms which were songs
   of praise to God: ho Dauidos odas eis ton Theon kai humnous sunetaxato,
   Ant. 7. 12, 3. Psalms and hymns then, as now, were religious songs;
   odai were religious or secular, and therefore those here intended are
   described as spiritual. This may mean either inspired, i. e. derived
   from the Spirit; or expressing spiritual thoughts and feelings. This
   latter is the more probable; as not only inspired men are said to be
   filled with the Spirit, but all those who in their ordinary thoughts
   and feelings are governed by the Holy Ghost.

   Singing and making melody in your hearts to the Lord. If this clause be
   considered as coordinate with the preceding, then it refers to a
   different kind of singing. The former expressed by lalountes eautois is
   singing audibly, the latter by a'dontes en te kardi'a is the music of
   the heart, the rhythm of the affections not clothed in words. In favour
   of this view, which is adopted by several of the best modern
   commentators, as Harless, Rueckert, Olshausen, and Meyer, it is urged
   that the apostle says, en te kardi'a humon and not simply ek kardias,
   from the heart; and that the pronoun humon, your, would be unnecessary,
   had he meant only that the singing was to be cordial. Besides, the
   singing here referred to is that of those filled with the Spirit, and
   therefore the caution that it should not be a mere lip service is out
   of place. Notwithstanding these reasons, the great majority of
   commentators make this clause subordinate to the preceding and
   descriptive of the kind of singing required, "You are to commence with
   each in Psalms and Hymns, singing in your heart." Comp. Rom. 1, 9,
   where the apostle says: ho latreu'o (not ek pneumatos but) en to
   pneu'mati' mou, whom I serve in my spirit, and 1 Cor. 14, 15. There is
   no sufficient reason for departing from the ordinary view of the
   passage.

   a'dontes kai` psa'llontes, singing and making melody, are two forms of
   expressing the same thing. The latter term is the more comprehensive;
   as aidein is to make music with the voice; psa'llein, to make music in
   any way; literally, to play on a stringed instrument; then, to sing in
   concert with such an instrument; then, to sing or chant. See 1 Cor. 14,
   15; James 5, 13; Rom. 15, 9.

   To the Lord, i. e. to Christ. In the parallel passage: Col. 3, 16, it
   is to God. In either form the idea is the same. In worshipping Christ
   we worship God. God in Christ, however, is the definite, special object
   of Christian worship, to whom the heart when filled with the Spirit
   instinctively turns. This special worship of Christ is neither
   inconsistent with the worship of the Father, nor is it ever dissociated
   from it. The one runs into the other. And

   V. 20. Therefore the apostle connects the two; "Be ye filled with the
   Spirit, singing hymns to Christ, and giving thanks to God even the
   Father." The Spirit dictates the one as naturally as the other. We are
   to give thanks always. It is not a duty to be performed once for all,
   nor merely when new mercies are received; but always, because we are
   under obligation for blessings temporal and spiritual already received,
   which calls for perpetual acknowledgment. We are to give thanks for all
   things; afflictions as well as for our joys, say the ancient
   commentators. This is not in the text, though Paul, as we learn from
   other passages, gloried in his afflictions. Here the words are limited
   by the context, for all our mercies. In the name of the Lord Jesus. The
   apostles preached in the name of the Lord Jesus; they wrought miracles
   in his name; believers are commanded to pray in his name; to give
   thanks in his name, and to do all things in his name. In all these
   cases the general idea is that expressed by [Bengel: ut perinde sit, ac
   si Christus faciat. What we do in the name of Christ we do by his
   authority, and relying on him for success. Christ gives us access to
   the Father; we come to God through him; he gives the right to come, and
   it is on him we depend for acceptance when we come. To Theo kai`
   patri', God even the Father, i. e. to God the Father of our Lord Jesus
   Christ. This is the covenant title of God under the new dispensation,
   and presents the only ground on which he can be approached as our
   Father.

   SECTION II.--Vs. 17-33.

   21. Submitting yourselves one to another in the fear of God.

   22. Wives, submit yourselves unto your own husbands, as unto the Lord.

   23. For the husband is the head of the wife, even as Christ is the head
   of the church: and he is the Saviour of the body.

   24. Therefore as the church is subject unto Christ, so let the wives be
   to their own husbands in every thing.

   25. Husbands, love your wives, even as Christ also loved the church,
   and gave himself for it;

   26. that he might sanctify and cleanse it with the washing of water by
   the word:

   27. that he might present it to himself a glorious church, not having
   spot or wrinkle, or any such thing; but that it should be holy and
   without blemish.

   28. So ought men to love their wives, as their own bodies. He that
   loveth his wife loveth himself.

   29. For no man ever yet hated his own flesh; but nourisheth and
   cherisheth it, even as the Lord the church:

   30. for we are members of his body, of his flesh, and of his bones.

   31. For this cause shall a man leave his father and mother, and shall
   be joined unto his wife, and they two shall be one flesh.

   32. This is a great mystery: but I speak concerning Christ and the
   church.

   33. Nevertheless, let every one of you in particular so love his wife
   even as himself: and the wife see that she reverence her husband.

  ANALYSIS.

   The apostle enjoins mutual obedience as a Christian duty, v. 21. Under
   this head he treats of the relative duties of husbands and wives,
   parents and children, masters and servants. The remainder of this
   chapter is devoted to the duties of husbands and wives. As the conjugal
   relation is analogous to that which Christ sustains to the church, the
   one serves to illustrate the others. The apostle, therefore, combines
   the two subjects throughout the paragraph.

   Wives should be subject to their husbands as the church is to Christ.
   1. The motive to this subject is a regard to the Lord, v. 22. 2. The
   ground of it is, that the husband is the head of the wife, as Christ is
   the head of the church, v. 23. 3. This subjection is not confined to
   any one sphere, but extends to all, v. 24.

   Husbands should love their wives. 1. The measure of this love is
   Christ's love for the church for whose redemption he died, vs. 25-27.
   2. The ground of love is in both cases the same--the wife is flesh of
   her husband's flesh, and bone of his bone. So the church is flesh of
   Christ's flesh and bone of his bone. Husband and wife are one flesh; so
   are Christ and the church. What is true of the one is true of the
   other, vs. 29-31. 3. The union between Christ and his church is indeed
   of a higher order than that between husband and wife--nevertheless the
   analogy between. the two cases is such as to render it obligatory on
   the husband to love his wife as being himself, and on the wife to
   reverence her husband, vs. 32-33.

  COMMENTARY.

   V. 21. That a new paragraph begins with this verse is generally
   conceded. First, because the preceding exhortations are evidently
   brought to a close in v. 20--with the words to God even the Father. And
   secondly, because the command to be obedient one to another, amplified
   through this chapter and part of the next, does not naturally cohere
   with what precedes. This being the case, the participle upotasso'menoi
   being obedient, with which this verse begins, cannot be explained by
   referring it to the verb plerousthe in v. 18. The sense would then be,
   Be filled with the Spirit--submitting yourselves one to another.' This
   construction of the passage for the reasons just stated is rejected by
   most commentators. Others take the participle for the imperative and
   render the words, Be subject one to another.' But this is contrary to
   the usage of the language. The most common explanation is to connect
   this verse with the following, Being subject one to another (as ye are
   bound to be), ye wives be subject to your husbands.' From the general
   obligation to obedience follows the special obligation of wives,
   children, and servants, as explained in what follows.

   This command to submit one to another is found in other passages of the
   New Testament, as in 1 Pet. 5, 5, "All of you be subject one to
   another, and be clothed with humility." Rom. 12, 10. Phil. 2. 3. The
   scriptural doctrine on this subject is that men are not isolated
   individuals, each one independent of all others. No man liveth for
   himself and no man dieth for himself. The essential equality of men and
   their mutual dependence lay the foundation for the obligation of mutual
   subjection. The apostle however is here speaking of the duties of
   Christians. It is, therefore, the Christian duty of mutual submission
   of which this passage treats. It not only forbids pride and all
   assumption of superiority, but enjoins mutual subjection, the
   subjection of a part to the whole, and of each one to those of his
   fellow believers with whom he is specially connected. Every Christian
   is responsible for his faith and conduct to his brethren in the Lord,
   because he constitutes with them one body having a common faith and a
   common life. The independency of one Christian of all others, or of one
   Christian society of all similar societies, is inconsistent with the
   relation in which believers stand to each other, and with the express
   commands of Scripture.

   We are to be thus subject one to another en phobo Christou. [18] This
   may mean either that the fear of Christ, at whose bar we are to stand
   in judgment, should constrain us to this mutual subjection; or that the
   duty should be religiously performed. The motive should be reverence
   for Christ, a regard for his will and for his glory. It is in this way
   all social duties, even the most humiliating, are raised into the
   sphere of religion, and rendered consistent with the highest elevation
   and liberty. This idea is specially insisted upon by the apostle when
   he comes to speak of the duty of servants to their masters. It ought
   not to escape the reader's notice that the relation in which this and
   similar passages suppose us to stand to Christ, is such as we can
   sustain to no other than to a divine person. He to whom we are
   responsible for all our conduct, and reverence for whom is the great
   motive to the performance of duty, is God.

   V. 22. Wives, submit yourselves to your own husbands, as unto the Lord.
   The general duty of mutual submission includes the specific duty of
   wives to be subject to their husbands, and this leads the apostle to
   speak of the relative duties of husbands and wives. And as the marriage
   relation is analogous to the relation. between Christ and his church,
   he is thus led to illustrate the one by the other. As the relation is
   the same, the duties flowing from it are the same; obedience on the
   part of the wife, and love on the part of the husband. The apostle
   teaches the nature, the ground, and the extent of the obedience due
   from the wife to the husband.

   As to the nature of it, it is religious. It is os to Kuri'o, as to the
   Lord. The os, as, does not express similarity, as though the obedience
   of the wife to her husband was to be as devout and as unconditional as
   that which she is bound to render to the Lord. But her obedience to her
   husband is to be regarded as part of her obedience to the Lord. See 6,
   5. 6. It terminates on him, and therefore is religious, because
   determined by religious motives and directed towards the object of the
   religious affections. This makes the burden light and the yoke easy.
   For every service which the believer renders to Christ, is rendered
   with alacrity and joy.

   V. 23. But although the obedience of the wife to the husband is of the
   nature of a religious duty because determined by religious motives, it
   has in common with all other commands of God, a foundation in nature.
   The apostle, therefore, says, wives are to be obedient to their
   husbands, because the husband is the head of the wife, even as Christ
   is the head of the church. The ground of the obligation, therefore, as
   it exists in nature, is the eminency of the husband; his superiority in
   those attributes which enable and entitle him to command. Ile is
   larger, stronger, bolder; has more of those mental and moral qualities
   which are required in a leader. This is just as plain from history as
   that iron is heavier than water. The man, therefore, in this aspect, as
   qualified and entitled to command, is said to be the image and glory of
   God, 1 Cor. 11, 7; for, as the apostle adds in that connection, the man
   was not made out of the woman, but the woman out of the man; neither
   was the man created for the woman, but the woman for the man. This
   superiority of the man, in the respects mentioned, thus taught in
   Scripture, founded in nature, and proved by all experience, cannot be
   denied or disregarded without destroying society and degrading both men
   and women; making the one effeminate and the other masculine. The
   superiority of the man, however, is not only consistent with the mutual
   dependence of the sexes, and their essential equality of nature, and in
   the kingdom of God, but also with the inferiority of men to women in
   other qualities than those which entitle to authority. The scriptural
   doctrine, while it lays the foundation for order in requiring wives to
   obey their husbands, at the same time exalts the wife to be the
   companion and ministering angel to the husband. The man, therefore, so
   far as this particular point is concerned, stands in the same relation
   to his wife, that Christ does to the church. There is however a
   relation which Christ bears to his church, which finds no analogy in
   that of the husband to the wife. Christ is not only the head of the
   church, but he is its Saviour, kai autos esti sote`r tou so'matos. Why
   the apostle added these words is not easy to determine. Perhaps it was
   to mark the distinction between the cases otherwise so analogous.
   Perhaps it was, as many suppose, to suggest to husbands their
   obligation to provide for the safety and happiness of their wives.
   Because Christ is the head of the church, he is its Saviour; therefore
   as the husband is the head of the wife, he should not only rule, but
   protect and bless. [19] The most probable explanation is, that as the
   apostle's design is not merely to teach the nature of the relation
   between husband and wife, but also that between Christ and the church,
   the clause in question is added for that purpose, without any bearing
   on the conjugal relation. This clause is not in apposition with the
   preceding, but is an independent proposition. Christ is the head of the
   church; and he is the Saviour of his body.

   V. 24. But, ?alla`, i. e. notwithstanding there is this peculiarity in
   the relation of Christ to the church which has no parallel in the
   relation of the wife to the husband, nevertheless, as the husband is
   the head of the wife, let the wife be subject to her husband in every
   thing, even as the church is subject to Christ her head.' Our
   translators give ?alla` here a syllogistic force and render it,
   therefore, as though it introduced the conclusion from the preceding
   argument. But this is contrary to the common use of the particle and is
   unnecessary, as its ordinary meaning gives a good sense.

   As verse 22 teaches the nature of the subjection of the wife to her
   husband, and verse 23 its ground, this verse teaches its extent. She is
   to be subject en panti', in every thing. That is, the subjection is not
   limited to any one sphere or department of the social life, but extends
   to all. The wife is not subject as to some things, and independent as
   to others, but she is subject as to all. This of course does not mean
   that the authority of the husband is unlimited. It teaches its extent,
   not its degree. It extends over all departments, but is limited in all;
   first, by the nature of the relation; and secondly, by the higher
   authority of God. No superior, whether master, parent, husband or
   magistrate, can make it obligatory on us either to do what God forbids,
   or not to do what God commands. So long as our allegiance to God is
   preserved, and obedience to man is made part of our obedience to him,
   we retain our liberty and our integrity.

   V. 25. As the peculiar duty of the wife is submission, the special duty
   of the husband is love. With regard to this the apostle teaches its
   measure and its ground. As to its measure it should be analogous to the
   love which Christ bears to his church. Its ground is the intimate and
   mysterious union which subsists between a man and his wife.

   Husbands, love your wives, even as Christ also loved the church and
   gave himself for it. Husbands should love their wives, kathos, even as,
   i. e. both because and as. As their relation to their wives is
   analogous to that of Christ to his church, it imposes the obligation to
   love them as he loves the church. But Christ so loved the church as to
   die for it. Husbands, therefore, should be willing to die for their
   wives. This seems to be the natural import of the passage, and is the
   interpretation commonly given to it. It has also its foundation in
   nature. Christ's love is held up as an example and a rule. His love is
   indeed elsewhere declared to be infinite. We cannot love as he loved,
   in any other sense than that in which we can be merciful as our Father
   in heaven is merciful. Nevertheless, it cannot be doubted that true
   conjugal love will ever lead the husband to sacrifice himself for his
   wife. [20]

   Vs. 26. 27. As the apostle unites with his design of teaching the
   duties arising from the conjugal relation, the purpose to illustrate
   the nature of the union between Christ and his church, these verses
   relate to the latter point and not to the former. They set forth the
   design of Christ's death. Its remote design was to gain the church for
   himself as an object of delight. Its proximate design was to prepare it
   for that high destiny. These ideas are presented figuratively. The
   church is regarded as the bride of Christ. This is designed to
   teach--1. That it is an object of a peculiar and exclusive love. As the
   love which a bridegroom has for his bride is such as he has for no one
   else; so the love which Christ has for his church is such as he has for
   no other order of creatures in the universe, however exalted. 2. As the
   bride belongs exclusively to her husband, so the church belongs
   exclusively to Christ. It sustains a relation to him which it sustains
   to no other being, and in which no other being participates. 3. This
   relation is not only peculiar and exclusive, but the union between
   Christ and his church is more intimate than any which subsists between
   him and any other order of creatures. We are flesh of his flesh, and
   bone of his bones. 4. The church is the special object of delight to
   Christ. It is said of Zion, "As the bridegroom rejoices over the bride,
   so shall thy God rejoice over thee," Is. 62, 5. He is to present it to
   himself as his own peculiar joy. Such being the high destiny of the
   church, the proximate end of Christ's death was to purify, adorn, and
   render it glorious, that it might be prepared to sit with him on his
   throne. She is to be as a bride adorned for her husband. These are not
   imaginations, nor exaggerations, nor empty figures; but simple,
   scriptural, sanctifying, and saving truths. And what is true of the
   church collectively, is true of its members severally. Each is the
   object of Christ's peculiar love. Each sustains to him this peculiar,
   exclusive, and intimate relation. Each is the object in which he thus
   delights, and each is to be made perfectly holy, without spot, and
   glorious.

   Though the general sense of this passage is thus plain, there is no
   little difficulty attending the interpretation of its details. Christ,
   it is said, gave himself for the church, ?i'na aute`n agia'se, which
   Calvin renders, Ut segregaret eam sibi, that he might separate it for
   himself; which, he says, is done by the remission of sin, and the
   renewing of the Holy Ghost. Though the verb hagiazein has this sense,
   yet as in Paul's writings it is commonly used to express cleansing from
   pollution, and as this sense best suits the context, it is generally
   preferred. The design of Christ's death was to make his people holy. It
   accomplishes this end by reconciling them to God, and by securing for
   them the gift of the Holy Ghost. Thus in Gal. 3, 13. 14, it is said,
   "Christ has redeemed us from the curse of the law, that we might
   receive the promise of the Spirit."

   With regard to the next clause, kathari'sas to loutro tou u'datos,
   having cleansed (or cleansing) it with the washing of water, we must
   inquire--1. What is intended by loutron tou u'datos. 2. What is meant
   by kathari'sas; and 3. In what relation this clause stands to the
   preceding. Does "the washing of water" here mean baptism, or a washing
   which is analogous to a washing with water? The latter interpretation
   is admissible. The apostle may mean nothing more than a spiritual
   lustration. In Ez. 16, 9, speaking of Israel, God said, "Then washed I
   thee with water; yea, I thoroughly washed away thy blood from thee, and
   I anointed thee with oil." And in 36, 25, " Then will I sprinkle clean
   water upon you, and ye shall be clean." Also in Heb. 10, 22, it is
   said, "Let us draw near with a true heart, in full assurance of faith,
   having our hearts sprinkled from an evil conscience, and our bodies
   washed with pure water." In all these cases washing with water is a
   figurative expression for spiritual purification. Commentators,
   however, almost without exception understand the expression in the text
   to refer to baptism. The great majority of them, with Calvin and other
   of the Reformers, do not even discuss the question. or seem to admit
   any other interpretation to be possible. The same view is taken by all
   the modern exegetical writers. This unanimity of opinion is itself
   almost decisive. Nothing short of a stringent necessity can justify any
   one in setting forth an interpretation opposed to this common consent
   of Christians. No such necessity here exists. Baptism is a washing with
   water. It was the washing with water with which Paul's readers as
   Christians were familiar, and which could not fail to occur to them as
   the washing intended. Besides, nothing more is here attributed to
   baptism than is attributed to it in many other passages of the word of
   God. Compare particularly Acts 22, 16, "Arise, be baptized, and wash
   away thy sins, apo'lousai ta`s amarti'as sou." There can be little
   doubt, therefore, that by "the washing with water," the apostle meant
   baptism.

   As to the meaning of the participle kathari'sas, there is more doubt.
   The verb signifies to cleanse either literally, ceremonially, or
   figuratively. As the Scriptures speak of a twofold purification from
   sin, one from guilt by expiation, the other from pollution by the
   Spirit, and as kathari'zein is used in reference to both, the question
   is, which is here intended. Does the apostle speak of pardon, or of
   sanctification as effected by this washing with water? The word
   expresses sacrificial purification. Heb. 9, 22. 23. 1 John 1, 7, "The
   blood of Jesus Christ his Son cleanses us from all sin." Heb. 9, 14;
   comp. Heb. 1, 3, "Having by himself made purification of our sin." In
   favour of taking it in this sense here, is the fact that baptism is
   elsewhere connected with the remission of sin; as in Acts 22, 16, and
   Acts 2, 38, "Repent and be baptized every one of you in the name of
   Jesus Christ, for the remission of sins." The meaning of the word,
   however, depends upon its relation to the preceding clause. Kathari'sas
   may be connected with agia'se, and taken in the same tense with it. It
   then expresses the mode in which Christ cleanses his church. He gave
   himself for it that he might cleanse it, purifying it by the washing of
   water.' In this case, if agia'se expresses moral purification or
   sanctification, so must kathari'sas. But if this participle be taken in
   the past tense, according to its form, then it must express something
   which precedes sanctification. The meaning would then be, Christ gave
   himself for the church, that he might sanctify it, having purified it
   by the washing with water.' [21] In this case kathari'sas must refer to
   expiation or sacrificial purification, i. e. to washing away of guilt.
   The context is in favour of this view, and so is the analogy of
   Scripture. The Bible always represents remission of sin or the removal
   of guilt as preceding sanctification. We are pardoned and reconciled to
   God, in order that we may be made holy. Christ, therefore, having by
   his blood cleansed his church from guilt, sanctifies or renders it
   holy. In either view we are said to be cleansed (whether from guilt or
   from pollution). by baptism. What does this mean? How does baptism in
   either of these senses wash away sin? The Protestant and scriptural
   answer to this question is, that baptism cleanses from sin just as the
   word does. We are said to be saved by the truth, to be begotten by the
   truth, to be sanctified by the truth. This does not mean--1. That there
   is any inherent, much less magic, power in the word of God as heard or
   read to produce these effects. 2. Nor that the word always and every
   where, when rightly presented, thus sanctifies and saves, so that all
   who hear are partakers of these benefits. 3. Nor does it mean that the
   Spirit of God is so tied to the word as never to operate savingly on
   the heart except in connection with it. For infants may be subjects of
   regeneration, though incapable of receiving the truth. In like manner
   when the Scriptures speak of baptism as washing away sin, Acts 22, 16;
   or as uniting us to Christ, Gal. 3, 27; or as making Christ's death our
   death, Rom. 6, 4; Col. 2, 12; or as saving us, 1 Pet. 3, 21; they do
   not teach-i. That there is any inherent virtue in baptism, or in the
   administrator, to produce these effects; nor 2. That these effects
   always attend its right administration; nor 3. That the Spirit is so
   connected with baptism that it is the only channel through which he
   communicates the benefits of redemption, so that all the unbaptized
   perish. These three propositions, all of which Romanism and Ritualism
   affirm, are contrary to the express declarations of Scripture and to
   universal experience. Multitudes of the baptized are unholy many of the
   unbaptized are sanctified and saved.

   How then is it true that baptism washes away sin, unites us to Christ,
   and secures salvation? The answer again is, that this is true of
   baptism in the same sense that it is true of the word. God is pleased
   to connect the benefits of redemption with the believing reception of
   the truth. And he is pleased to connect these same benefits with the
   believing reception of baptism. That is, as the Spirit works with and
   by the truth, so he works with and by baptism, in communicating the
   blessings of the covenant of grace. Therefore, as we are said to be
   saved by the word, with equal propriety we are said to be saved by
   baptism; though baptism without faith is as of little effect as is the
   word of God to unbelievers. The scriptural doctrine concerning baptism,
   according to the Reformed churches is--1. That it is a divine
   institution. 2. That it is one of the conditions of salvation.
   "Whosoever believes and is baptized shall be saved," Mark 16, 16. It
   has, however, the necessity of precept, not the necessity of a means
   sine qua non. It is in this respect analogous to confession. "With the
   heart man believeth unto righteousness, and with the mouth confession
   is made unto salvation," Rom. 10, 10. And also to circumcision. God
   said, "The uncircumcised male child --should be cut off from his
   people," Gen. 17, 14. Yet children dying before the eighth day were
   surely not cut off from heaven. And the apostle teaches that if an
   uncircumcised man kept the law, his uncircumcision was counted to him
   for circumcision," Rom. 3, 26. 3. Baptism is a means of grace, that is,
   a channel through which the Spirit confers grace; not always, not upon
   all recipients, nor is it the only channel, nor is it designed as the
   ordinary means of regeneration. Faith and repentance are the gifts of
   the Spirit and fruits of regeneration, and yet they are required as
   conditions of baptism. Consequently the Scriptures contemplate
   regeneration as preceding baptism. But if faith, to which all the
   benefits of redemption are promised, precedes baptism, how can those
   benefits be said to be conferred, in any case, through baptism? Just as
   a father may give an estate to his son, and afterwards convey it to him
   formally by a deed. Besides, the benefits of redemption, the remission
   of sin, the gift of the Spirit, and the merits of the Redeemer, are not
   conveyed to the soul once for all. They are reconveyed and appropriated
   on every new act of faith, and on every new believing reception of the
   sacraments. The sinner coming to baptism in the exercise of repentance
   and faith, takes God the Father to be his Father; God the Son, to be
   his Saviour; and God the Holy Ghost to be his Sanctifier, and his word
   to be the rule of his faith and practice. The administrator then, in
   the name and by the authority of God, washes him with water as a sign
   of the cleansing from sin by the blood of Christ, and of sanctification
   by the Holy Spirit; and as a seal to God's promise to grant him those
   blessings on the condition of the repentance and faith thus publicly
   avowed. Whatever he may have experienced or enjoyed before) this is the
   public conveyance to him of the benefits of the covenant, and his
   inauguration into the number of the redeemed. If he is sincere in his
   part of the service, baptism really applies to him the blessings of
   which it is the symbol. 4. Infants are baptized on the faith of their
   parents. And their baptism secures to them all the benefits of the
   covenant of grace, provided they ratify that covenant by faith; just as
   circumcision secured the benefits of the theocracy, provided those
   circumcised in infancy kept the law. The doctrine of baptismal
   regeneration, that is, the doctrine that inward spiritual renovation
   always attends baptism rightly administered to the unresisting, and
   that regeneration is never effected without it, is contrary to
   Scripture, subversive of evangelical religion, and opposed to universal
   experience. It is, moreover, utterly irreconcilable with the doctrine
   of the Reformed churches. For that doctrine teaches that all the
   regenerated are saved. "Whom God calls them he also glorifies," Rom. 8,
   30. It is, however, plain from Scripture, and in accordance with the
   faith of the universal church, that multitudes of the baptized perish.
   The baptized, therefore, as such, are not the regenerated.

   The foregoing remarks are intended to show in what sense the Reformed
   understand this and similar declarations of Scripture. Christ purifies
   his church by baptism. That is the initiatory rite; which signifies,
   seals, and applies to believers all the benefits of the Redeemer's
   death. The apostle is speaking of the church, the body and bride of
   Christ, and of the effect of baptism on those who constitute that
   church, not of its effect on those who are not included in the covenant
   and are aliens from the commonwealth of Israel. [22]

   There is one other remark suggested by this passage. The turning point
   in the discussion between Baptists and Paedobaptists, so far as the
   mode of baptism is concerned, is, whether it is in its essential nature
   an immersion, or a washing. If the former, then there is but one mode
   in which it can be administered. If the latter, it may be administered
   in any mode by which washing can be effected, either by sprinkling,
   affusion, or immersion. In the passage before us, it is said to be a
   "washing with water."

   The principal exegetical difficulty in this verse is the explanation of
   the words en rhe'mati, by the word. Rhema is used not only for any
   particular dictum, whether command, promise, or prophecy, but also for
   the word of God collectively, and that either with or without the
   article; Rom. 10, 8. 17. Eph. 6, 17. These words may be connected, as
   is commonly done, with the preceding clause, washing of water.' The
   idea then is that this washing with water is connected with the word.
   It is not an ordinary ablution, but one connected with the word of God.
   This is considered a description of baptism, which is by that
   connection distinguished from all other washings. By the word may then
   be understood either, the formula of baptism, or the promise of
   remission of sins and regeneration of which baptism is the sign and
   seal, and which is the special object of faith to the recipient of the
   sacrament. Luther's translation is, "Durch das Wasserbad im Wort;"
   according to the saying of Augustine, which he often quotes, accedit
   verbum ad elementum et fit sacramentum. To this interpretation it is
   objected, first, that if rhema be made to mean any thing more than the
   word of God in general, whether the command to baptize, or the promise,
   or the formula of baptism, it must have the article. It should be, with
   the word. But the article is wanting in the Greek. Secondly, the
   obscurity of the expression, "washing of water with the word," or,
   "baptism with the word." Thirdly, that in order to justify the
   connection in question, the passage should read, to loutro tou hudatos
   to, or tou en rhemati. Had Paul thus written there would, indeed, be no
   question as to the connection intended, but the exceptions to the rule
   requiring the connecting article in such cases, are very numerous in
   Paul's writings. Still its absence is certainly in favour of seeking
   another construction, if such can be found. Others connect the words en
   rhemati with kathari'sas, and make them explanatory of the preceding
   clause, Having purified it by the washing of water, i. e. having
   purified it by the word.' But this is certainly unnatural, first
   because kathari'sas has in to loutro, ktl., its limitation; and
   secondly, because the phrase "washing with water," needs no
   explanation. The third method of explanation is to connect the words
   with agia'se, Christ cleansed his church, by the word, having purified
   it with the washing of water.' The sense is thus good. In John 17, 17,
   our Lord prays, "Sanctify them by thy truth;" and every where in
   Scripture the word of God is represented as the great means of
   sanctification. This interpretation is adopted by many of the best
   expositors, as Rueckert, Meyer, and Winer The position of the words,
   however, is so decidedly in favour of the first mentioned explanation,
   that it has commanded the assent of the great body of interpreters.

   V. 27. The ultimate end for which Christ gave himself for the church,
   and for which he sanctifies it, is to present it to himself, i. e. to
   gain it for himself as his peculiar possession. There are two questions
   raised by commentators as to this verse. The first concerns the nature
   of the metaphor here employed; and the second, the time contemplated in
   which Christ is thus to present the church to himself. Some, although
   very few, argue from the character of the epithets, without spot and
   blameless, here applied to the church, that the figure is derived from
   law of sacrifices. Christ is to present the church to himself as an
   offering without defect. But 1. This is entirely out of keeping with
   the whole context, which has reference to the conjugal relation, and is
   intended to illustrate the union between Christ and the church, by a
   reference to that between the bridegroom and the bride. 2. The
   comparison of the church to an offering is not only out of keeping with
   the context, but with the whole current of scriptural representation.
   Whereas the comparison of it to a bride is appropriate and familiar. 3.
   The epithets in question, though often used in reference to sacrifices,
   are not only appropriate, but are actually employed to express personal
   or corporeal beauty, which is here the symbol of inward purity.

   A larger number of commentators take the ground that the end
   contemplated in this verse is accomplished in the present life. In
   other words, that the state of the church here described is one
   attained in this world. Of those who take this view, some, as the
   ancient Pelagians, interpret the passage as teaching that perfect
   holiness is not only attainable, but is actually attained by believers
   before death. Others do not understand the passage as speaking of
   holiness, but of propitiation, which is effected once for all. In this
   view it is parallel to Heb. 10, 10, where we are said to be "sanctified
   by the offering of the body of Christ once for all;" and ver. 14, where
   it is said, "By the one offering up of himself he hath for ever
   perfected them that are sanctified." Both of these passages in Hebrews
   evidently refer to the perfection of Christ's sacrifice, and they
   undoubtedly prove, what no one questions, that the words agiazein and
   katharizein here used, may express sacrificial purification or
   expiation. But this is far from proving that these words, and
   especially the former, are to be so taken here. To sanctify is
   colmmonly, in Scripture language, to make spiritually holy, and this
   sense is far better suited to the context than any other meaning of the
   word. But if the design of Christ's death as here expressed is to
   render his church perfectly holy, then there can be no debate as to the
   time when this end is to be accomplished. For even should it be
   granted, that here and there one among the multitude of believers does
   attain perfection in this life, of which neither Scripture nor
   experience affords any example, still this cannot be affirmed of the
   whole body of believers. The great majority of commentators, therefore,
   from Augustin down to the present time, understand the apostle as
   stating what is to take place when Christ comes the second time to be
   admired in all them that believe. It is then, when the dead are raised
   in the likeness of the Son of God, and when those who shall be alive
   shall be changed--when this corruption shall have put on incorruption,
   and this mortal shall have put on immortality--it is then that the
   church shall be "as a bride prepared for her husband," Rev. 21, 2, and
   19, 7-9.

   Hina paraste'se depends upon what immediately precedes: "having
   purified it that he might present it," i. e. cause it to stand before
   or near him as a bride. So the apostle writing to the Corinthians says,
   he had "espoused them to one husband, parthenon hagnen parastesai to
   Christo, to present you as a chaste virgin unto Christ." Here the
   figure is somewhat different. Christ presents the church to himself,
   auto`s eauto [23] he and no other, to himself. He does it. He gave
   himself for it. He sanctifies it. He, before the assembled universe,
   places by his side the bride purchased with his blood. He presents it
   to himself a glorious church. That is glorious which excites
   admiration. The church is to be an object of admiration to all
   intelligent beings, because of its freedom from all defect, and because
   of its absolute perfection. It is to be conformed to the glorified
   humanity of the Son of God, in the presence of which the disciples on
   the mount became as dead men, and from the clear manifestation of
   which, when Christ comes the second time, the heavens and the earth are
   to flee away. God has predestined his people to be conformed to the
   image of his Son. And when he shall appear, we shall be like him, for
   we shall see him as he is, 1 John 3, 2. The figure is preserved in the
   description here given of the glory of the consummated church. It is to
   be as a faultless bride; perfect in beauty and splendidly adorned. She
   is to be without spot or wrinkle or any such thing, i. e. without any
   thing to mar her beauty, free from every indication of age, faultless
   and immortal. What is thus expressed figuratively is expressed
   literally in the last clause of the verse, that it should be holy and
   without blame, agi'a kai` a'momos. Compare 1, 4, where it is said God
   hath chosen us, einai agious kai` amomous. It is, therefore, the
   original purpose of election formed before the foundation of the world,
   that is to be fulfilled in this consummation of the church.

   V. 28. So ought men to love their wives, as their own bodies. This does
   not mean that men ought to love their wives so as they love their own
   bodies; as though the particles so and as, ou'tos and os, stood related
   to each other. Ou'tos, so, at the beginning of the verse, refers to the
   preceding representation. As Christ loves the church and gave himself
   for it, and as the church is his body, so, in like manner and agreeably
   to the analogous relation between them, husbands should love their
   wives as, i. e. as being, or because they are, their own bodies. Christ
   loves his church because it is his body. Husbands should love their
   wives because they are their bodies. Hos, as, before the latter member
   of the sentence is not comparative, but argumentative. It does not
   indicate the measure of the husband's love, as though the meaning were,
   he should love his wife as much as he loves his own body. But it
   indicates the nature of the relation which is the ground of his love.
   He should love his wife, because she is his body.

   How is this to be understood? In what sense does the apostle say that
   the wife is the body of the husband, or, in the following verse, that
   they are one flesh? It is plain--1. That this does not refer to any
   material identification. When Adam said of Eve, "This is bone of my
   bones, and flesh of my flesh," Gen. 2, 23, reference was no doubt had
   to her being formed out of his substance. But as these terms are used
   to express the relation of all wives to their husbands, they must have
   some other meaning than sameness of substance. 2. It is also plain that
   these terms are not to be understood in any sense inconsistent with the
   separate subsistence of husband and wife as distinct persons. The
   consciousness of the one is not the consciousness of the other. 3. It
   is further plain that the marriage relation is not essential to the
   completeness or perfection of our nature, in all states of its
   existence. It is to cease at the resurrection. In the future state men
   are to be, in this respect, like the angels of God, neither marrying
   nor given in marriage. 4. On the other hand the marriage union is not
   merely one of interests and feeling. Husbands and wives are in such. a
   sense one, that the husband is the complement of the wife and the wife
   of the husband. The marriage relation is necessary to the completeness
   of our nature and to its full development in the present state. Some
   indeed, as Paul, may attain a higher degree of perfection in celibacy
   than in marriage. But this arises from some peculiarity of character or
   circumstances. There are faculties and virtues, excellencies and
   feelings, which are latent until developed in the conjugal relation.
   The Romish doctrine, therefore, which degrades marriage as a state less
   holy than celibacy, is contrary to nature and the word of God. 5.
   Besides this oneness between husband and wife arising from the original
   constitution of their nature, rendering the one necessary as the
   completion of the other, there is doubtless a oneness of life involved
   in our Lord's declaration, "They are no more twain, but one flesh,"
   which no one can understand.

   Such being the nature of marriage, it follows:--1. That it is a union
   for life between one man and one woman; and consequently that bigamy,
   polygamy, and voluntary divorce are all inconsistent with its nature.
   2. That it must be entered into freely and cordially by the parties, i.
   e. with the conviction that the one is suited to the other, so that
   they may complement each other, and become one in the scriptural sense
   of those words. All coercion on the part of parents, therefore, is
   contrary to the nature of the relation; and all marriages of mere
   convenience are opposed to the design of the institution. 3. The State
   can neither make nor dissolve the marriage tie. It may enact laws
   regulating the mode in which it shall be solemnized and authenticated,
   and determining its civil effects. It may shield a wife from ill-usage
   from her husband, as it may remove a child from the custody of an
   incompetent or cruel parent. When the union is in fact dissolved by the
   operation of the divine law, the State may ascertain and declare the
   fact, and free the parties from the civil obligation of the contract.
   But it is impossible that the State should have authority to dissolve a
   union constituted by God, the duties and continuance of which are
   determined by his law. 4. According to the Scriptures, as interpreted
   by Protestant churches, nothing but the death of one of the parties, or
   adultery, or wilful desertion, can dissolve the marriage contract. When
   either of the last mentioned causes of dissolution is judicially
   ascertained and declared, the injured party is free to contract a new
   marriage.

   It is of vital importance to the best interests of society that the
   true doctrine of marriage, as taught in this passage and in other
   portions of God's word, should be known and regarded. The highest
   social duty of a husband is to love his wife; and a duty which he
   cannot neglect without entailing great injury on his own soul as well
   as misery on his household. The greatest social crime, next to murder,
   which any one can commit, is to seduce the affections of a wife from
   her husband, or of a husband from his wife. And one of the greatest
   evils which civil authorities can inflict on society, is the
   dissolution of the marriage contract (so far as it is a civil contract,
   for further the civil authority cannot go), on other than scriptural
   grounds. The same remark may be made in reference to all laws which
   tend to make those two whom God has pronounced one, by giving to the
   wife the right to carry on business, contract debts, hold property, sue
   and be sued, in her own name. This is attempting to correct one class
   of evils at the cost of incurring others a hundred-fold greater. The
   word of God is the only sure guide of legislative action as well as of
   individual conduct.

   If, as the Scriptures teach, husband and wife are one, he that loveth
   his wife loveth himself, for she is himself. This is the language of
   God, originally recorded in Gen. 2, 24, and repeated by our Lord, Matt.
   19, 4-6, who after citing the passage in Genesis, adds, "Wherefore they
   are no more twain, but one flesh." Calvin, in his comment on the
   passage in Matthew, says, Hoc autem axioma sumit Christus, Ab initio
   Deus marem adjunxit feminae, ut duo efficerent integrum hominem. Ergo
   qui uxorem repudiat, quasi dimidiam sui partem a seipso avellit. Hoc
   autem minime patitur natura, ut corpus suum quispiam discerpat. Neither
   God by the mouth of Moses, nor our Lord says simply that husband and
   wife ought to be, but that they are one. It is not a duty, but a fact
   which they announce. So also it is a fact which the apostle declares
   when he says, "He that loves his wife loves himself."

   V. 29. Conjugal love, therefore, is as much a dictate of nature as
   self-love; and it is just as unnatural for a man to hate his wife, as
   it would be for him to hate himself, or his own body. A man may have a
   body which does not altogether suit him. Ile may wish it were
   handsomer, healthier, stronger, or more active. Still it is his body,
   it is himself; and he nourisheth it and cherishes it as tenderly as
   though it were the best and loveliest man ever had. So a man may have a
   wife whom he could wish to be better, or more beautiful, or more
   agreeable; still she is his wife, and by the constitution of nature and
   ordinance of God, a part of himself. In neglecting or ill-using her he
   violates the laws of nature as well as the law of God. It is thus Paul
   presents the matter. If the husband and wife are one flesh, the husband
   must love his wife, "for no man ever yet hated his own flesh, but
   nourisheth and cherisheth it." Ektre'phein is properly to nourish up),
   to train up by nurture, as a parent a child; comp. 6, 4. Thalpein is,
   to warm m, to cherish as a mother does an infant in her bosom. Both
   terms express tenderness and solicitude, and therefore both are suited
   to express the care with which every man provides for the wants and
   comfort of his own body.

   Katho`s kai`, even as also, Christo`s te`n ekklesi'an, Christ the
   church, i. e. Christ also nourishes and cherishes the church as a man
   does his own body. The relation between a man and his wife is analogous
   to that between a man and his own body. And the relation between Christ
   and his church is analogous to that between a husband and his wife;
   therefore Christ nourishes and cherishes the church as man does his own
   body.

   V. 30. This verse assigns the reason of the preceding declaration.
   Christ acts towards his church as a man does towards his body, for we
   are members of his body. This might mean simply that we stand to him in
   the same intimate and vital union, that a man's body sustains to the
   man himself. But the meaning is rendered more definite by the words
   which follow, ek tes sarkos autou kai ek ton osteon autou; [24] not
   members of, but derived from, and partakers of, his flesh and his
   bones. This is the signification of the words, whatever their meaning
   may be. Ek expresses derivation and participation. This is one of the
   most difficult passages in the Bible. The doctrine which it teaches is
   declared by the apostle, in a following verse, to be a great mystery.
   Any explanation, therefore, which dispels that mystery, and makes the6
   doctrine taught perfectly intelligible, must be false. All that can
   properly be attempted is to guard against false interpretations, and
   leave the matter just where the apostle leaves it, as something to be
   believed and reverenced but not understood.

   The lowest explanation of the passage before us is that which departs
   entirely from the signification of the words, and supposes that the
   apostle intended to teach nothing at all as to the nature of our union
   with Christ, but simply to affirm the fact. Husbands and wives are
   intimately united, and so are Christ and his church. This is no
   explanation at all. It is simply saying that the apostle meant nothing,
   or nothing specific, by what he says. The Scriptures teach in general
   terms that Christ and his people are one. When our Lord says they are
   one as the vine and its branches are one, he teaches something more
   than the mere fact of union between himself and his people. So, too,
   when the apostle says the union in question is analogous to that
   between Adam and his posterity, he teaches not only the fact but also
   one aspect of its nature. In like manner, when he illustrates it by a
   reference to the conjugal relation, and says that the point of analogy
   is that as Eve was formed out of the flesh and bone of Adam, so we are
   partakers of the flesh and bones of Christ, it is impossible that
   nothing more should be meant than that we are united to him.

   A second interpretation takes the words figuratively, and supposes the
   apostle meant that as Eve derived her physical existence from Adam, so
   we derive our spiritual existence from Christ. This interpretation has
   many advocates from Chrysostom downwards, but it is liable to the same
   objection as the preceding. It refuses to admit what the apostle
   asserts. He says not merely that we derive our life from Christ, which
   is true; but also that we derive our life from his flesh, and are
   partakers of it. This must mean something more specific than simply
   that Christ is the author of our life, and that he lives in us. [25]

   A third view of the passage assumes that the reference is to the
   incarnation. We are partakers of the flesh of Christ because we have
   the same human nature which he assumed. In Heb. 2, 10, it is said,
   "Both he that sanctifieth and they who are sanctified are all of one,"
   i. e. of one nature; and in ver. 14, " Forasmuch then as the children
   were partakers of flesh and blood, he also himself likewise took part
   of the same." These and similar passages do indeed prove that one of
   the essential elements of the union with Christ is this community of
   nature. And it is also true that the more specific union indicated in
   the text presupposes and rests upon the fact of the incarnation. But
   the incarnation cannot be what Paul here refers to. The incarnation
   consists in the eternal Son of God taking to himself a true body and a
   reasonable soul; but the union here spoken of arises from our
   participation of Christ's body; that is, of his flesh and of his bones.
   It is not his taking our flesh and blood, but our partaking of his,
   after he had assumed them, that is here asserted. Besides, so far as
   the mere assumption of human nature is concerned, it is a bond of union
   between Christ and the whole human race; whereas the apostle is here
   speaking of a union with Christ peculiar to his people.

   Fourth; Romanists, Lutherans, and the elder Calvinists, as Calvin
   himself and Beza, seek a solution of this passage in the Lord's Supper.
   As in that ordinance we are said to partake of the body and blood of
   Christ, it is assumed that the union here spoken of is that which is
   thereby effected. We are "one flesh" with him, because we partake of
   his flesh. This of course is differently understood according to the
   different views entertained of that sacrament. Romanists, believing
   that by the act of consecration the whole substance of the bread is
   transmuted into the substance of Christ's body, which is received by
   the communicant, of course believe that in the most literal sense of
   the words, we are flesh of his flesh. Lutherans, although they believe
   that the bread remains bread in the Eucharist after consecration, yet
   as they hold that the true body of Christ is locally present in, with
   and under the bread, and is received by the mouth, come to the same
   conclusion as to the nature of the union thereby effected. Partaking
   literally of Christ's flesh, Christians are literally of one flesh with
   him. Calvin did not hold that Christ's body was locally present in the
   Lord's Supper, nor that it was received by the mouth, nor that it was
   received in any sense by unbelievers. Ife did hold, however, that the
   substance of Christ's glorified body, as enthroned in heaven, was in
   some miraculous way communicated to believers together with the bread
   in that ordinance. He, therefore, understands the apostle as here
   referring to that fact, and asserting that we are members of Christ's
   body because the substance of his body is in the Eucharist communicated
   to us. [26] There are two objections to these interpretations:--1.
   That, according to the common belief of the Reformed churches, the
   Bible teaches no such doctrine concerning the Lord's Supper, as either
   of these several views of the passage supposes. 2. That there is not
   only no allusion to the Lord's Supper in the whole context, but the
   terms here employed are never used in Scripture when treating of that
   ordinance. "Body and blood" are the sacramental words always used, and
   never " flesh and bones." The reference is to the creation of woman and
   to the marriage relation, and not to the Eucharist.

   Fifth; The advocates of that philosophical form of theology of which
   Schleiermacher was the founder, understand the passage before us to
   teach that we are partakers of the theanthropic life of Christ. The
   leading idea of that system, so far as the person of Christ is
   concerned, is the denial of all dualism. He has but one life. That life
   is not human, and not divine, but divine and human, or human made
   divine. Neither is there any dualism as to soul and body. These are the
   same life under different manifestations. To partake of Christ, is to
   partake of his life. To partake of his life, is to partake of his
   theanthropic nature. To partake of his theanthropic nature, is to
   partake of his human, as well as of his divine nature; and to partake
   of his human nature is to partake of his body as well as of his soul
   and divinity. We partake of the theanthropic nature of Christ, as we
   partake of the corrupt human nature of Adam. The life of Adam is the
   general life of his race, manifested in the individuals composing that
   race. The theanthropic life of Christ is the general life of the
   church, manifested in its members. The church is the development of
   Christ, as the human race is the development of Adam; or as the oak or
   forest is the development of an acorn. As, therefore, we are said to be
   flesh of Adam's flesh and bone of his bones, in the same sense and with
   the same propriety, are we said to be flesh of Christ's flesh and bone
   of his bones. [27] The correctness of this explanation depends on the
   correctness of the system on which it is founded. As a theology, that
   system is a revival of the Sabellian and Eutychian heresies; and as a
   philosophy, it is in the last resort pantheistic. It makes the life of
   God and the life of man identical. God lives only in his creatures.

   Sixth; We must content ourselves with briefly stating what the apostle
   affirms, guarding against a perversion of his language, and making some
   approximation to its meaning without pretending to dissipate the
   mystery which he teaches us rests upon the subject.

   The text asserts--1. That we are members of Christ, s body. 2. That we
   are partakers of his flesh and of his bones, in such a sense that our
   relation to Christ is analogous to Eve's relation to Adam.

   The three general interpretations of the passage are, First, That as
   Eve derived her physical life from Adam, so we derive our spiritual
   life from Christ. This says too little, as it leaves out of view the
   specific affirmation of the text. Second, That as Eve was formed out of
   the substance of Adam's body, so we are partakers of the substance of
   Christ's body. This is Calvin's interpretation, which includes the
   views given by Romanists, by Lutherans, and Transcendentalists. This
   goes beyond the declaration of the text, and imposes a meaning upon it
   inconsistent with the analogy of Scripture. The third interpretation
   takes a middle ground, and understands the apostle to teach, that as
   Eve derived her life from the body of Adam, so we derive our life from
   the body of Christ, and as she was partaker of Adam's life, so we are
   partakers of the life of Christ. The doctrine taught, therefore, is not
   community of substance between Christ and his people, but community of
   life, and that the source of life to his people is Christ's flesh.

   In support of this interpretation it may be urged: 1. That it leaves
   the passage in its integrity. It neither explains it away, nor does it
   make it assert more than the words necessarily imply. The doctrine
   taught remains a great mystery, as the apostle declares it to be. 2. It
   takes the terms employed in their ordinary and natural sense. To
   partake of one's flesh and blood. does not, in ordinary life nor
   according to scriptural usage, mean to partake of his substance, but it
   does mean to partake of his life. The substance of which the body of
   any adult is composed is derived exclusively from his food and from the
   atmosphere. A few years after the formation of Eve not a particle of
   Adam's body entered into the composition of her frame; and yet she was
   then as truly as at the beginning, bone of his bone and flesh of his
   flesh, because derived from him and partaker of his life. For the same
   reasons and in the same sense we are said to be flesh of Adam's flesh
   and bone of his bones, although in no sense partakers of the substance
   of his body. In like manner nothing is more common than to speak of the
   blood of a father flowing in the veins of his descendants, and of their
   being his flesh. This means, and can only mean, that they are partakers
   of his life. There is no community of substance possible in the case.
   What life is no man knows. But we know that it is not matter; and,
   therefore, there may be community of life, where there is no community
   of substance. There is a form of life peculiar to nations, tribes,
   families, and individuals; and this peculiar type is transmitted from
   generation to generation, modifying the personal appearance, the
   physical constitution, and the character of those who inherit it. When
   we speak of the blood of the Hapsburghs, or of the Bourbons, it is this
   family type that is intended and nothing material. The present Emperor
   of Austria derives his peculiar type of physical life from the head of
   his race, but not one particle of the substance of his body. Husband
   and wife are in Scripture declared to be one flesh. But here again it
   is not identity of substance, but community of life that is intended.
   As, therefore, participation of one's flesh does not in other
   connections, mean participation of his substance, it cannot be fairly
   understood in that sense when spoken of our relation to Christ. And as
   in all analogous cases it does express derivation or community of life,
   it must be so understood here.

   3. It is clearly taught in Scripture that the union with Christ here
   described is essential to salvation. It is also clearly taught in the
   word of God, and held by all Protestants, though not by Romanists, that
   believers under the Old Dispensation were fully saved. Whatever,
   therefore, is the nature of the union with Christ here taught, it must
   be such as is common to believers who lived before and to those who
   live after the advent of Christ. It is possible that the saints under
   the Old Dispensation should have derived their life from the body of
   Christ, as he was the Lamb slain from the foundation of the world, but
   it is not possible that they could be partakers of the substance of his
   body, or of his glorified humanity. The passage before us, therefore,
   cannot teach any such community of substance.

   4. The community of life with Christ and derivation of life from his
   flesh, which is the doctrine this interpretation supposes the passage
   before us to teach, is a doctrine elsewhere taught in Scripture. We are
   not only said to be saved by his body, Rom. 7, 4; by his blood, Eph. 2,
   13; by his flesh, 2, 15; by the body of his flesh, Col. 1, 22; but his
   flesh is said to be our life, and participation of it is said to be the
   source of eternal life. "Except ye eat the flesh of the Son of Man, and
   drink his blood, ye have no life in you. Whoso eateth my flesh and
   drinketh my blood, hath eternal life." John 6, 53. 54.

   The union, therefore, between Christ and his people is mysterious. It
   may be illustrated, but cannot be fully explained. It is analogous to
   the union between husband and wife, who are declared to be one flesh to
   express their community of life; and especially to the union between
   Adam and Eve because she derived her life from his flesh. As the
   relations are thus analogous, what is said of the one may be said of
   the other. To prove this, and to justify the use of the language which
   he had employed, the apostle cites the language of God in Gen. 2, 24.
   Ver. 31. For this cause shall a man leave his father and mother, and
   shall be joined unto his wife, and they two shall be one flesh. That
   is, because the relation between husband and wife is more intimate than
   any other, even than that between parents and children; therefore a man
   shall consider all other relations subordinate to that which he
   sustains to his wife, with whom he is connected in the bonds of a
   common life. As the Scripture speaks in such terms of the conjugal
   relation, the apostle was justified in using the same terms of the
   union between Christ and his people. They also are one flesh because
   they have a common life, and because his people derive their life from
   his flesh as Eve derived hers from the flesh of Adam.

   The principal difficulty here relates to the connection. The passage
   stands thus: We are members of Christ's body, of his flesh, and of his
   bones. For this cause a man shall leave his father and mother, and be
   joined to his wife, and they two shall be one flesh.' There is an
   apparent incongruity between the premises and the conclusion. How does
   our being members of Christ's body, prove that a man should leave his
   father and mother and be joined to his wife? There are three methods of
   getting over this difficulty. First, some assume that there is no
   connection between the two verses, but that the 31st refers back to the
   28th. The sense would then be, A man should love his wife, because she
   is his body. For this cause, a man should leave his father and cleave
   to his wife,' &c. This method of solution is inconsistent both with
   what precedes and with what follows. It does not agree with what
   precedes, because the words, of his flesh, &c., in ver. 30, referring
   to Christ, form part of the passage in Genesis, the continuation of
   which is given in ver. 31. If the one refers to Christ, the other must.
   It contradicts what follows; for in ver. 32, the main idea contained in
   ver. 31 (they shall be one flesh), is expressly said to be affirmed in
   reference to Christ and the church.

   The second method of explanation assumes an immediate connection
   between the two verses 30 and 31, and understands the whole of the
   latter to refer to the relation between Christ and his church. It then
   may be explained either in reference to the present, or the future. If
   to the present, the sense would be, We are members of Christ's body,
   and, therefore, he left his Father and all dear to him in heaven that
   he might be united to his people.' But how is it possible that the
   words, "a man shall leave his father and mother," can mean Christ left
   God and heaven? If the passage be understood in reference to the
   future, the meaning will be, We are members of Christ's body, and
   therefore hereafter when he comes the second time, he will leave his
   Father's throne, and take his church as his bride.' [28] But this view
   not only does the same violence to the meaning of the words, but is in
   direct contradiction to the whole context. Paul does not say that
   hereafter the church shall be united to Christ as his bride, but that
   his people are now members of his body, flesh of his flesh, and bone of
   his bones.

   The third explanation assumes that the first part of the verse has no
   reference to Christ and the church, and that the passage is quoted from
   Genesis solely for the sake of the last words, they shall be one flesh.
   The meaning and the connection then are, As Eve was formed out of the
   body of Adam, and therefore, it is said, a man shall leave his father
   and mother, and be joined to his wife, and they two shall be one flesh.
   So, since we are members of Christ's body, therefore, Christ and his
   church are one flesh.' This view is, 1. In entire accordance with the
   context. 2. It avoids the forced and unnatural interpretations which
   are unavoidable if the former part of the 31st verse be understood in
   reference to Christ. 3. It satisfies the demands of the 32d verse,
   which asserts that the words one flesh do refer to Christ and the
   church. And 4. It is in accordance with the usage of the apostles in
   quoting the language of the Old Testament. They often recite a passage
   of Scripture as it stands in the Old Testament, for the sake of some
   one clause or expression in it, without intending to apply to the case
   before them, any other portion of the passage quoted. In Heb. 2, 13,
   the whole stress and argument rest on the single word children; see
   also Gal. 3, 16. Very frequently the particles indicating the
   grammatical or logical connection of the passage in its position in the
   Old Testament, are included in the quotation, although entirely
   unsuited to the connection in which the passage is introduced. This is
   so frequently done as to be almost the rule. It is, therefore, not an
   arbitrary proceeding to make the last words of this verse refer to
   Christ, while the former part of it is made to refer to the context of
   the passage as it stands in Genesis.

   V. 32. To` muste'rion touto me'ga esti'n, this mystery is great. The
   word mystery does not refer to the passage in Gen. 2, 24, as though the
   apostle intended to say that that passage had a mystical sense which he
   had just unfolded by applying it to the relation between Christ and his
   church. It is the union between Christ and his people. the fact that
   they are one flesh, he declares to be a great mystery. The word
   muste'rion is used here, as it is every where else, for something
   hidden, something beyond the reach of human knowledge. Whether its
   being thus hidden arises from its lying in the future, or because of
   being imperfectly revealed, or because it is in its own nature
   incomprehensible, must be determined by the connection. In this place
   the last is probably the idea intended. The thing itself is beyond our
   comprehension. The Vulgate renders this passage, sacramentum hoc magnum
   est. The Latin word sacramentum, besides its usual classical sense, a
   sacred deposit,' was often used to signify any thing sacred, or which
   had a hidden import. In this latter sense it agrees in meaning with the
   word muste'rion, which also is used to designate something the meaning
   of which is hidden. Hence in the Vulgate it is often translated as it
   is here. In the Latin church the word sacramentum, however, gradually
   changed its meaning. Instead of being applied to every thing having a
   sacred or secret meaning, it was confined to those rites or acts which
   were assumed to have the power of conferring grace. This is the Romish
   idea of a sacrament. The Papal theologians taking the word in this
   sense here, and understanding the apostle to refer to marriage, quote
   this passage in proof that matrimony is a sacrament. The answer to this
   argument is obvious. In the first place, it is not marriage, but the
   union between Christ and his church, that Paul declares to be a
   muste'rion, and the Vulgate a sacramentum. And in the second place,
   neither the Greek nor Latin term means a sacrament in the Romish sense
   of the word. The Vulgate translates 1 Tim. 3, 16, magnum est pietatis
   sacramentum, which no Romanist understands as teaching that the
   manifestation of God in the flesh is a sacrament in the ecclesiastical
   meaning of the term.

   V. 33. The relation of this verse to what precedes, as indicated by
   ple`n, admits of two explanations. That particle is used at the
   beginning of a clause, after an interruption, to introduce the
   resumption of the main subject. It may be so here. The principal object
   of the whole paragraph from v. 21, is to unfold the true nature of the
   conjugal relation and its duties. With this was connected an exposition
   of the analogous relation between Christ and the church. This latter
   point in verses 30. 31, is the only one brought into view. Here the
   apostle reverts to the main subject. But, to resume my subject, let
   every one of you in particular so love his wife even as himself. This
   explanation is the one commonly adopted. Plen, however, may mean,
   nevertheless, as it is rendered in our version, and this verse be
   connected with the 32d. The relation between Christ and the church is a
   great mystery; nevertheless, do you also love your wives.' That is,
   although there is something in the relation between Christ and the
   church which infinitely transcends the conjugal relation, nevertheless
   there is sufficient analogy between the cases, to render it obligatory
   on husbands to love their wives as Christ loves his church. This view
   of the connection is to be preferred, especially because of the words
   kai` umeis, you also, which evidently suppose the reference is to what
   immediately precedes.

   Humeis oi kath' e'na, you severally, e'kastos te`n eautou gunaika
   ou'tos agapa'to os eauto'n, let each one so love his wife as himself.
   The construction varies; the verb agapa'to being made to agree with
   e'kastos, instead of umeis the real subject. The meaning is the same as
   in ver. 28. The husband is to love his wife as being himself. In the
   next clause (e de` gune` i'na phobetai to`n a'ndra), e de` gune` is the
   nominative absolute, and i'na depends on a verb understood. But as to
   the woman, let her see, that she reverence her husband. The word phobeo
   may express the emotion of fear in all its modifications and in all its
   degrees from simple respect, through reverence, up to adoration,
   according to its object. It is, however, in all its degrees an
   acknowledgment of superiority. The sentiments, therefore, which lie at
   the foundation of the marriage relation, which arise out of the
   constitution of nature, which are required by the command of God, and
   are essential to the happiness and well-being of the parties, are, on
   the part of the husband, that form of love which leads him to cherish
   and protect his wife as being himself, and on the part of the woman,
   that sense of his superiority out of which trust and obedience
   involuntarily flow.
     __________________________________________________________________

   [16] The common text has este, but the evidence in favour of i'ste is
   so strong that it is adopted by all recent editors.

   [17] The common text has here pneumatos instead of photos. The latter
   reading is now universally adopted as the correct one on the authority
   not only of the MSS. but of the context.

   [18] The common text reads Theou, but the authority of the MSS. and
   versions is so decidedly in favour of Christou that it is now
   universally adopted.

   [19] Sicuti Christus ecclesiae suae praeest in ejus salutem, ita nihil
   esso mulieri utilius nec magis salubre, quam ut marito subsit. Perire
   igitur affectant quae renuunt subjectionem, sub qua salvae esse
   poterant.--CALVIN.

   [20] The idea that all love, and therefore all holiness, is
   benevolence, and is proportioned to the capacity of its object, is one
   of those absurdities into which men inevitably fall when they give
   themselves up to the guidance of the speculative understanding, and
   disregard the teachings of the heart and of the conscience. A mother
   loves her infant, in every true sense of the word love: a hundred fold
   more than she loves a stranger, though he may be the greatest man who
   ever lived.

   [21] Participium Graecum kathari'sas est praeteriti temporis, ac si
   dicas: Postquam mundarit. Verum quia apud Latinos nullum est tale
   participium activum, malui tempus negligere, quam vertendo Mundatum
   pervertere quod erat longe majoris momenti, nempe ut soli Deo
   relinquatur mundandi officium.

   [22] Quod Baptismo nos ablui docet Paulus, ideo est, quod illic nobis
   ablutionem nostram testatur Deus, et simul efficit quod figurat. Nisi
   enim conjuncta esset rei veritas, aut exhibitio, quod idem est,
   impropria haec loqutio esset. Baptismus est lavacrum animae. Interea
   cavendum, ne quod unius Dei est, vel ad signum, vel ad ministrum
   transferatur; hoc est, ut minister censetur ablutionis auctor, ut aqua
   putetur animae sordes purgare; quod nonnisi Christi sanguini convenit.
   Denique cavendum, ne ulla fiduciae nostrae portio vel in elemento, vel
   in homine haereat. Quando hic demum veruns ac rectus sacramenti usus
   est, recta nos ad Christum manu ducere, et in ipso sistere. Quod autem
   aliqui in hoc baptismi elogio magis extenuando sudant, ne signo nimium
   tribuatur, si vocetur animae lavacrum; perperam faciunt. Nam primum
   apostolus non docet signum esse, quod mundet sed asserit solius Dei
   esse opus. Est ergo Deus qui mundat; nec transferri hoc honoris ad
   signum fas est, aut signo communicari. Verum signo Deum tanquam organo
   uti, non est absurdum; non quia virtus Dei inclusa sit in signo, sed
   quia nobis eam pro imbecilitatis nostrae captu tali adminiculo
   distribuat. Id quosdam male habet, quia putant Spiritui sancto auferri,
   quod est ejus proprium et quod illi scriptura passim vindicat. Sed
   falluntur; nam ita Deus per signum agit, ut tota signi efficacia
   nihilominus a Spiritu suo pendeat. Ita nihil plus signo tribuitur, quam
   ut sit inferius organum, et quidem a seipso inutile, nisi quatenus
   aliunde vim suam mutuatur. Quod praeterea verentur ne libertas Dei sit
   alligatur, frivolum est. Neque enim affixa est signis Dei gratia, quin
   citra adminiculum signi libere eam distribuat, si velit, deinde multi
   signum recipiunt, qui tamen gratiae non fiunt participes, quia signum
   omnibus est commune, hoc est, bonis indifferenter ac malis; Spiritus
   autem nonnisi electis confertur; acqui signum, ut diximus, absque
   Spiritu est inefficax. CALVIN.

   [23] The common Text reads auten instead of auto`s. The latter reading
   on the authority of the MSS. ABDFG, has, since Griesbach, been almost
   universally adopted.

   [24] These words are omitted in MSS. A B 17, and in the Coptic and
   Ethiopic versions, and are left out of the text by Lachmann and
   Tischendorf. The other Uncial MSS., the Syriac version, the Fathers,
   are in their favour. They are required by the context, and their
   omission is easily accounted for. Even Mill and Griesbach retain them,
   as do all other editors, and the commentators almost without exception.

   [25] Diese Form des Ausdrucks ist Reminiscenz von Gen. 2, 23, wo Adam
   die Entstehung der Eva aus seinem Gebeinen und aus seinem Fleische
   ausspricht, welcher Entstehung das genetische Verhaeltniss der Christen
   zu Christo analog ist, naturlich nicht physich, sondern im geistlichen,
   mystischen Sinne, in so fern die christliche Dasein und Wesen der
   Christen, aus Christo originirt, in Christo sein Principium essendi
   hat, wie physicher Weise Eva aus Adam herruehrte. MEYER.

   [26] Dicit nos esse ejus membra, ex carne et ossibus. Primum non est
   hyperbolica loquutio, sed simplex; deinde non tantum significat
   Christum esse naturae nostrae participem, sed altius quiddam exprimere
   voluit, kai emphatikoteron. Refert enim Mosis verba, Gen. 2, 24. Quis
   ergo exit sensus? quemadmodum Heva ex Adae mariti sui substantia
   formata est, ut esset quasi pars illius; ita nos ut simus vera Christi
   membra, substantiae ejus communicatione nos coalescere in unum corpus.
   Denique eam nostri, cum Christo unionem hic Paulus describit, cujus in
   sacra coena symbolum et pignus nobis datur . . . Paulus nos ex membris
   et ossibus Christi esse testatur. Miramur ergo si corpus suum in coena
   fruendum nobis exhibet, ut sit nobis vitae aeternae alimentum? ita
   ostendimus nullam nos in coena repraesentationem docere, nisi cujus
   effectus et veritas hic a Paulo praedicatur. CALVIN. On the following
   verse, he says, Totum autem ex eo pendet quod uxor ex carne et ex
   ossibus viri formata est. Eadem ergo unionis ratio inter nos et
   Christum, quod se quodammodo in nos transfundit. Neque enim ossa sumus
   ex ossibus ejus, et caro ex carne, quia ipse nobiscum est homo; sed
   quia Spiritus sui virtute nos in corpus suum inserit, ut vitam ex eo
   hauriamus.

   [27] OLSHAUSEN, in his comment on this verse, says: Nicht die geistige
   Geburt ist es zunaechst, von der hier die Rede ist, die leibliche Seite
   wird hier und v. 31, zu ausdruecklich hervorgehoben; es ist die
   Selbstmittheilung seines goettlich-menschlichen Wesens, wodurch
   Christus uns zu seinem Fleisch und Bein macht, er giebt den Seinigen
   sein Fleisch zu essen, sein Blut zu trinken. On the following verse he
   remarks: Wie wir zu v. 30, sahen, dass die Glaeubigen von Christi
   Fleisch und Bein sind, weil sie seiner verklaerten Leiblichkeit
   theilhaftig wurden; so ist hier auch die sarx mia mit Beziehung auf die
   Mittheilung des Fleisehes und Blutes Christi an seine Glaeubiger zu
   verstehen. Dies sein goettlich-menschliches Wesen theilt der Erloeser
   zwar auch im Glauben mit (John 6, 45) aber die intensiveste,
   concentrirteste Mittheilung desselben erfolgt im heiligen Abendmahl.

   [28] Deshalb, weil wir Glieder Christi, von seinem Fleisch und von
   seinem Beinen sind, wird verlassen ein Mensch (d. i. Christus, bei der
   Parusie) seinen Vater und seine Mutter (d. i. nach der mystischen
   Deutung Pauli: er wird seinen Sitz zur Rechten Gottes verlassen) und
   vereiniget werden mit seinem Weibe (mit der Gemeinde), und (und dann)
   werden die Zwei (der Mann und die Frau, d. i. der herabgestiegene
   Christus und die Gemeinde) zu Einem Fleische sein (Eine ethische Person
   ausmachen). MEYER.
     __________________________________________________________________

CHAPTER VI.

   RELATIVE DUTIES OF PARENTS AND CHILDREN AND OF MASTERS AND SERVANTS,
   VS. 1-9.--EXHORTATIONS AND DIRECTIONS AS TO THE SPIRITUAL CONFLICT, vs.
   10-20.--CONCLUSION, VS. 21-24.

   SECTION I.--Vs. 1-9.

   1. Children, obey your parents in the Lord: for this is right.

   2. Honour thy father and mother, (which is the first commandment with
   promise,)

   3. that it may be well with thee, and thou mayest live long on the
   earth.

   4. And, ye fathers, provoke not your children to wrath: but bring them
   up in the nurture and admonition of the Lord.

   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;

   6. not with eye-service, as men-pleasers; but as the servants of
   Christ, doing the will of God from the heart;

   7. with good will doing service, as to the Lord, and not to men:

   8. knowing that whatsoever good thing any man doeth, the same shall he
   receive of the Lord, whether he be bond or free.

   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.

  ANALYSIS.

   Children should obey their parents. This obedience should be in the
   Lord, determined and regulated by a regard to Christ, v. 1. The ground
   of the obligation is--1. It is itself right. 2. It is enforced by an
   express command in the decalogue, to which a special promise is
   annexed, vs. 1-3.

   Parents should do nothing to cherish evil feelings in the minds of
   their children, but bring them up in the discipline of Christianity,
   vs. 4, 5.

   Servants should be obedient to their masters. This obedience should be
   rendered--1. With solicitude. 2. with singleness of mind. 3. As part of
   their obedience to Christ, v. 5. Therefore, not only when observed by
   men or from the desire to please men, but as serving Christ and
   desiring to please him; rendering their services with readiness as to
   the Lord and not to men; because they know that at his bar all men,
   whether bond or free, shall be treated according to their works, vs.
   6-8.

   Masters are to act on the same principles of regard to the authority of
   Christ, and of their responsibility to him in their conduct towards
   their slaves, avoiding all harshness, because master and slave have a
   common Master in heaven; with whom there is no respect of persons, v.
   8.

  COMMENTARY.

   V. 1. Children, obey your parents. The nature or character of this
   obedience, is expressed by the words, in the Lord. It should be
   religious; arising out of the conviction that such obedience is the
   will of the Lord. This makes it a higher service than if rendered from
   fear or from mere natural affection. It secures its being prompt,
   cordial and universal. That Kurios here refers to Christ is plain from
   the whole context. In the preceding chapter, v. 21, we have the general
   exhortation under which this special direction to children is included,
   and the obedience there required is to be rendered in the fear of
   Christ. In the following verses also Kurios constantly has this
   reference, and therefore must have it here. The ground of the
   obligation to filial obedience is expressed in the words, for this is
   right. It is not because of the personal character of the parent, nor
   because of his kindness, nor on the ground of expediency, but because
   it is right; an obligation arising out of the nature of the relation
   between parents and children, and which must exist wherever the
   relation itself exists.

   V. 2. This consideration is enforced by a reference to the express
   command of God. The duty is so important as to be included in that
   brief summary of the moral law given by God on Mount Sinai. It was
   engraven by the finger of God on the tables of stone, Honour thy father
   and thy mother. Any flagrant breach of this command was, according to
   the Mosaic law, punished with death. To honour is to reverence; and,
   therefore, the command has reference to the inward feeling as well as
   to the outward conduct. This precept is said to be pro'te, en
   epangeli'a. This may mean, it is the first commandment in the decalogue
   which has a specific promise attached; for the promise connected with
   the second commandment does not relate to the observance of that
   particular precept, but to keeping God's covenant. Or it may mean that
   it is the first commandment of the second table of the law, and has a
   promise annexed; or, pro'te may be taken here as in Mark 12, 28. 30, in
   the sense of chief, i. e. the first in importance. The sense would then
   be, Honour thy father and mother; this is the prime commandment, the
   first in importance among those relating to our social duties; and it
   has the specific promise annexed. It shall be well with thee on the
   earth.' This view of the passage is on the whole to be preferred. It is
   not likely that Paul would call this "the first commandment with
   promise," when it is in fact the only command in the decalogue which
   has any specific promise annexed to it. And to say that it is the first
   in order of arrangement in the second table of the law, not only adds
   nothing to its importance, but supposes the apostle to refer to a
   distinction between the two tables of the decalogue, not elsewhere
   recognized in Scripture.

   The promise itself has a theocratical form in the Old Testament. That
   is, it has specific reference to prosperity and length of days in the
   land which God had given to his people as their inheritance. The
   apostle generalizes it by leaving out the concluding words, and makes
   it a promise not confined to one land or people, but to obedient
   children every where. If it be asked whether obedient children are in
   fact thus distinguished by long life and prosperity? The answer is,
   that this, like all other such promises, is a revelation of a general
   purpose of God, and makes known what will be the usual course of his
   providence. That some obedient children are unfortunate and short
   lived, is no more inconsistent with this promise, than that some
   diligent men are poor, is inconsistent with the declaration, The hand
   of the diligent maketh rich.' Diligence, as a general rule, does secure
   riches; and obedient children, as a general rule, are prosperous and
   happy. The general promise is fulfilled to individuals, just so far "as
   it shall serve for God's glory, and their own good."

   V. 4. The duty of parents, who are here represented by the father, is
   stated in a negative and positive form. And ye fathers, provoke not
   your children to wrath. This is what they are not to do. They are not
   to excite the bad passions of their children by severity, injustice,
   partiality, or unreasonable exercise of authority. A parent had better
   sow tares in a field from which he expects to derive food for himself
   and family, than by his own ill conduct nurture evil in the heart of
   his child. The positive part of parental duty is expressed in the
   comprehensive direction, all' ektre'phete auta` en paidei'a kai`
   nouthesi'a Kuri'ou, i. e. educate them, bring them up, developing all
   their powers by (en instrumental) the instruction and admonition of the
   Lord. Paidei'a is a comprehensive word; it means the training or
   education of a child, including the whole process of instruction and
   discipline. Nouthesi'a, from noutheteo (nous, tithemi) to put in mind,
   is included under the more general term, and is correctly rendered
   admonition. It is the act of reminding one of his faults or duties.
   Children are not to be allowed to grow up without care or control. They
   are to be instructed, disciplined, and admonished, so that they be
   brought to knowledge, self-control, and obedience. This whole process
   of education is to be religious, and not only religious, but Christian.
   It is the nurture and admonition of the Lord, which is the appointed
   and the only effectual means of attaining the end of education. Where
   this means is neglected or any other substituted in its place, the
   result must be disastrous failure. The moral and religious element of
   our nature is just as essential and as universal as the intellectual.
   Religion therefore is as necessary to the development of the mind as
   knowledge. And as Christianity is the only true religion, and God in
   Christ the only true God, the only possible means of profitable
   education is the nurture and admonition of the Lord. That is, the whole
   process of instruction and discipline must be that which he prescribes,
   and which he administers, so that his authority should be brought into
   constant and immediate contact with the mind, heart and conscience of
   the child. It will not do for the parent to present himself as the
   ultimate end, the source of knowledge and possessor of authority to
   determine truth and duty. This would be to give his child a mere human
   development. Nor will it do for him to urge and communicate every thing
   on the abstract ground of reason; for that would be to merge his child
   in nature. It is only by making God, God in Christ, the teacher and
   ruler, on whose authority every thing is to be believed and in
   obedience to whose will every thing is to be done, that the ends of
   education can possibly be attained. It is infinite folly in men to
   assume to be wiser than God, or to attempt to accomplish an end by
   other means than those which he has appointed.

   V. 5. The five following verses treat of the relative duties of masters
   and servants. Doulos and kurios are here relative terms, although in
   Greek the antithetical term to doulos is commonly despotes, as in 1
   Tim. 6, 1; Titus 2, 9; compare also 1 Pet. 2, 18. Doulos, from deo, to
   bind, means a bondman, or slave, as distinguished from a hired servant,
   who was called misthios or misthotos. That such is its meaning here is
   plain not only from the common usage of the word, but also from the
   antithesis between doulos and eleutheros, bond and free, in v. 8.
   Kurios, means possessor, owner, master. It implies the relation which a
   man may bear both to persons and things. The nature of that relation,
   or the kind and degree of authority involved in it, however, is not
   determined by the word, but in each case by the context. It is evident
   both from the meaning of the terms here used, and from the known
   historical fact that slavery prevailed throughout the Roman empire
   during the apostolic age, that this and other passages of the New
   Testament refer to that institution. It is dealt with precisely as
   despotism in the State is dealt with. It is neither enjoined nor
   forbidden. It is simply assumed to be lawful, so that a Christian may
   consistently be an autocrat in the State, or a master of slaves. In
   this view the scriptural doctrine on this subject, differs on the one
   hand, from the doctrine that slave-holding is in itself sinful, on the
   ground that one man cannot lawfully possess or exercise the rights and
   authority over his fellow-men, which are involved in the relation of a
   master to his slaves. This of necessity leads to setting up a rule of
   faith and practice higher than the Scriptures, and thus tends to
   destroy their authority. It leads to uncharitable feelings and to
   unrighteous judgments, as well as to unwarrantable measures for abating
   the evil. On the other hand, the scriptural doctrine is opposed to the
   opinion that slavery is in itself a desirable institution, and as such
   to be cherished and perpetuated. This leads to results no less
   deplorable than the other error. As slavery is founded on the
   inferiority of one class of society to another, the opinion that it
   ought to be cherished naturally leads to the adoption of means to
   increase or to perpetuate that inferiority, by preventing the
   improvement of the subject class. It presents also a strong temptation
   to deny the common brotherhood of men, and to regard the enslaved as
   belonging to an inferior race. The great mistake of those who adopt the
   former error, is--1. That they assume the right of property in the
   master to extend to more than the services of the slave. The only right
   of property possible in the case is a right to use the slave as a man
   possessing the same nature with his master, and may, by the law of God
   and the constitution of things, be properly used. And 2. The
   confounding slave-laws with slavery, which is as unreasonable as to
   confound despotism as a form of civil government, with the laws of any
   particular despotic state. Those laws may be good or bad. Their being
   bad, as they too often are, does not prove either in the case of
   despotism or slavery that the institution itself is contrary to the
   divine law. The mistake of those who hold the other extreme opinion on
   this subject, so far as the Bible is concerned, is that what the
   Scriptures tolerate as lawful under given circumstances, may be
   cherished and rendered perpetual. This is as unreasonable, as to
   maintain that children should, if possible, always remain minors.

   The Bible method of dealing with this and similar institutions is to
   enforce, on all concerned, the great principles of moral
   obligation--assured that those principles, if allowed free scope, will
   put an end to all evils both in the political and social relations of
   men. The apostle, therefore, without either denouncing or commending
   slavery, simply inculcates on master and slave their appropriate duty.
   On the slave he enjoins the duty of obedience. In the expression,
   masters, according to the flesh, there is evidently an implied
   reference to a higher authority. It limits the authority of the master
   to what is external; the soul being left free. The slave has two
   masters; the one kata sarka, the other kata pneuma. The one, man; the
   other, Christ. The directions here given relate to their duty to the
   former. As to the nature of the obedience required, the apostle
   teaches--1. That it should be rendered meta pho'bou kai` tro'mou, with
   fear and trembling, i. e. with conscientious solicitude. That nothing
   servile is intended by these terms is plain from the context, and from
   a comparison with other passages in which the same expression is used.
   It is not the fear of man, but the reverential fear of God of which the
   apostle speaks, as what follows clearly proves. In 1 Cor. 2, 3, Paul
   tells the Corinthians that he came among them "with fear and
   trembling;" and in 2 Cor. 7, 15, he speaks of their having received
   Titus, "with fear and trembling;" and in Phil. 2, 12, he exhorts
   believers to work out their salvation "with fear and trembling." In all
   of these cases solicitude to do what is right is all the terms imply.

   2. This obedience is to be rendered en aplo'teti tes kardi'as, with
   simplicity of heart, i. e. with singleness of mind--meaning just what
   we appear to mean. It is opposed to hypocrisy, false pretence, deceit
   and cunning. Compare Rom. 12, 8; 2 Cor. 8, 2; 9, 11. The word aplo'tes
   signifies singleness, from haploos, one-fold, as opposed to diploos,
   two-fold, or, double. The thing enjoined is, therefore, the opposite of
   double-mindedness. 3. This obedience is to be rendered os to Christo,
   as to Christ. Slaves were to regard their obedience to their masters as
   part of their obedience to Christ. This would give it the character of
   a religious service, because the motive is regard to divine authority,
   and its object is a divine person. It thus ceases to be servile, and
   becomes consistent with the highest mental elevation and spiritual
   freedom.

   V. 6. The apostle explains in the two following verses what he means by
   simplicity of heart, or sincere obedience. It is not eye-service. That
   is, such service as is rendered only when the eye of the master sees
   what is done; as though the only object were to please men. Servants
   are required to act as the douloi tou Christou, the slaves of Christ,
   whose eyes are every where; and, therefore, if their desire is to
   please him, they must be as faithful in their master's absence as in
   his presence. Poiountes to` the'lema tou Theou, doing the will of God.
   This is descriptive of the servants of Christ, in opposition to
   men-pleasers. They act from a regard to the will of God, and from a
   desire to please him,--ek psuches, ex animo, from the soul. Sometimes
   psuche means the seat of the desires and affections, and then agrees in
   sense with kardia. Sometimes the two are distinguished, as in Mark 12,
   30, " with all the heart (kardia,) and with all the soul (psuche)."
   Here the sense is, that the principle of obedience is nothing external,
   but is within. It is an obedience which springs from the soul--the
   whole inner man. These words are commonly and most naturally connected
   with the preceding clause; doing the will of the Lord from the soul.'
   By many commentators and editors they are connected with what follows,
   from the soul, with good will, doing service.' This gives douleu'ontes
   two nearly equivalent qualifying clauses, and leaves the preceding
   participle poiou?ntes without any.

   V. 7. The whole character of the obedience of the slave is summed up in
   this verse, douleu'ontes, os to Kuri'o kai` ouk anthro'pois, doing
   service, to the Lord and not to men. This, as the Scriptures teach, is
   not peculiar to the obedience of the slave to his master, but applies
   to all other cases in which obedience is required from one man to
   another. It applies to children in relation to their parents, wives to
   husbands, people to magistrates. Those invested with lawful authority
   are the representatives of God. The powers (i. e. those invested with
   authority) are ordained by God; and therefore all obedience rendered to
   them out of regard to his will, is obedience to Him. And as obedience
   to God is rendered to one infinitely true and good, it is even more
   elevating than obedience to truth and goodness. Foreign as all this is
   to the proud and rebellious heart of man, which spurns all superiority
   and authority, it is daily illustrated by the cheerful and patient
   submission of the people of God even to the capricious and unreasonable
   exercise of the authority of those to whom God has placed them in
   subjection. It is to be remarked that the apostle presents this
   principle not merely in a religious, but a Christian form. We are
   required to do service, as to the Lord, and not to men. It is to
   Christ, God manifested in the flesh; to him, who being in the form of
   God, thought it no robbery to be equal with God, but humbled himself,
   taking on him the condition of a slave, morphen doulou labon; it is to
   this infinitely exalted and infinitely condescending Saviour, who came
   not to be served, but to serve, that the obedience of every Christian,
   whether servant, child, wife, or subject, is really and consciously
   rendered. Thus the most galling yoke is made easy, and the heaviest
   burden light.

   The words met' eunoias qualify douleuontes, with a willing mind doing
   service. This stands opposed to the sullenness and inward indignation
   with which a service extorted by fear of punishment is often rendered.
   No service rendered to Christ can be of that character. It is rendered
   with alacrity and cheerfulness.

   V. 8. This verse presents for the encouragement of the slave, the
   elevating truth that all men stand on a level before the bar of Christ.
   In him and before him, there is neither Jew nor Greek, bond nor free,
   male nor female, but so far as these external distinctions are
   concerned, all are alike. The apostle, therefore, says to slaves,
   render this cheerful obedience, eido'tes knowing, i. e. because ye
   know, that whatsoever good thing any man doeth, the same shall he
   receive of the Lord, whether he be bond or free. In this world some men
   are masters and some are slaves. In the next, these distinctions will
   cease. There the question will be, not, Who is the master? and, Who the
   slave? but who has done the will of God? In this clause o' ea'n ti is
   for o', ti ean, as it is in Col. 3, 23, ean being for an. Komizomai is
   to receive for one self, to receive back as a recompense. 2 Cor. 5, 10.
   At the bar of Christ and from his hands every man shall receive
   according to his works, whether bond or free.

   V. 9. Having enjoined on slaves their peculiar duties, the apostle
   turns to masters. ?Kai` oi ku'rioi, and ye masters. The force of kai
   here is--Not slaves only have their duties; you masters have your
   peculiar obligations.' The duty of masters is expressed by the
   comprehensive words, ta` auta` poieite pro`s autou's, do the same
   things towards them. This does not refer exclusively to met' eunoias in
   the preceding clause, as though the sense were, As slaves are to obey
   with kind feeling, so masters are to rule in the same temper.' The
   reference is more general. Masters are to act towards their slaves with
   the same regard to the will of God, with the same recognition of the
   authority of Christ, with the same sincerity and good feeling which had
   been enjoined on the slaves themselves. Masters and slaves are men and
   brethren, the same great principles of moral and religious obligation
   govern both classes. In the parallel passage, Col. 4, 1, the expression
   is, ?oi ku'rioi, to` di'kaion, kai` te`n iso'teta tois dou'lois
   pare'chesthe, ye masters, give unto your servants that which is just
   and equal. That is, act towards them on the principles of justice and
   equity. Justice requires that all their rights, as men, as husbands,
   and as parents should be regarded. And these rights are not to be
   determined by the civil law, but by the law of God. "As the laws," says
   Calvin, "gave great license to masters, many assumed that every thing
   was lawful which the civil statute allowed; and such was their severity
   that the Roman emperors were obliged to restrain their tyranny. But
   although no edicts of princes interposed in behalf of the slave, God
   concedes nothing to the master beyond what the law of love allows."
   Paul requires for slaves not only what is strictly just, but te`n
   iso'teta. What is that? Literally, it is equality. This is not only its
   signification, but its meaning. Slaves are to be treated by their
   masters on the principles of equality. Not that they are to be equal
   with their masters in authority, or station, or circumstances; but they
   are to be treated as having, as men, as husbands, and as parents, equal
   rights with their masters. It is just as great a sin to deprive a slave
   of' the just recompense for his labour, or to keep him in ignorance, or
   to take from him his wife or child, as it is to act thus towards a free
   man. This is the equality which the law of God demands, and on this
   principle the final judgment is to be administered. Christ will punish
   the master for defrauding the slave as severely as he will punish the
   slave for robbing his master. The same penalty will be inflicted for
   the violation of the conjugal or parental rights of the one as of the
   other. For, as the apostle adds, there is no respect of persons with
   him. At his bar the question will be, What was done?' not Who did it?'
   Paul carries this so far as to apply the principle not only to the
   acts, but to the temper of masters. They are not only to act towards
   their slaves on the principles of justice and equity, but are to avoid
   threatening. [29] This includes all manifestations of contempt and
   ill-temper, or undue severity. All this is enforced by the
   consideration that masters have a master in heaven to whom they are
   responsible for their treatment of their slaves. The common text has
   here the reading kai` umon auton o ku'rio's--your master. Lackman,
   Rueickert, Harless, Meyer and others adopt the reading auton kai` umon,
   of them and of you, i. e. your common master as in heaven.

   It is thus that the Holy Spirit deals with slavery. Slaves are not
   commanded to refuse to be slaves, to break their bonds and repudiate
   the authority of their masters. They are required to obey with alacrity
   and with a sincere desire to do their duty to their masters, as part of
   their duty to Christ. Masters are not commanded as an immediate and
   imperative duty to emancipate their slaves, but to treat them according
   to the principles of justice and equity. It is not to be expected that
   men of the world will act in conformity with the Gospel in this, any
   more than in other respects. But believers will. And the result of such
   obedience if it could become general would be, that first the evils of
   slavery, and then slavery itself, would pass away as naturally and as
   healthfully as children cease to be minors.

   SECTION II.--Vs. 10-24.

   10. Finally, my brethren, be strong in the Lord, and in tile power of
   his might.

   11. Put on the whole armour of God, that ye may be able to stand
   against the wiles of the devil.

   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.

   13. Wherefore take unto you the whole armour of God, that ye may be
   able to withstand in the evil day, and having done all, to stand.

   14. Stand therefore, having your loins girt about with truth, and
   having on the breast-plate of righteousness;

   15. and your feet shod with the preparation of the gospel of peace;

   16. above all, taking the shield of faith, wherewith ye shall be able
   to quench all the fiery darts of the wicked.

   17. And take the helmet of salvation, and the sword of the Spirit,
   which is the word of God:

   18. praying always with all prayer and supplication in the Spirit, and
   watching thereunto with all perseverance and supplication for all
   saints;

   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,

   20. for which I am an ambassador in bonds: that therein I may speak
   boldly, as I ought to speak.

   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:

   22. whom I have sent unto you for the same purpose, that ye might know
   our affairs, and that he might comfort your hearts.

   23. Peace be to the brethren, and love with faith from God the Father
   and the Lord Jesus Christ.

   24. Grace be with all them that love our Lord Jesus Christ in
   sincerity. Amen.

  ANALYSIS.

   Directions in reference to the spiritual conflict. As such a conflict
   is inevitable, the believer should--1. Muster strength for the
   struggle. 2. He should seek that strength from Christ. 3. Since his
   enemies are not human but superhuman, Satan and all the powers of
   darkness, the believer needs not only more than human strength, but
   also divine armour. He should, therefore, take the panoply of God, that
   he may be bile to stand in the evil day. That panoply consists--1. In
   the knowledge and reception of the truth. 2. In the righteousness of
   Christ. 3. In the alacrity which flows from the peace of the Gospel. 4.
   In the consciousness of salvation. 5. In faith. 6. In the word of God,
   which is the sword of the Spirit.

   To obtain strength to use this armour aright, and to secure victory for
   ourselves and for the army of which we are a part, we should pray.
   These prayers should be--1. Of all kinds. 2. On every occasion. 3.
   Importunate and persevering. 4. By the aid of the Holy Spirit. 5. For
   all saints.

   Believing in the efficacy of such prayers, the apostle begs the
   Ephesian believers to pray for him, that God would enable him to preach
   the Gospel in a suitable manner.

   To relieve their anxiety he had sent Tychicus to inform them of his
   circumstances and of his health.

   He invokes the Father and Son to bestow upon the brethren the blessings
   of divine peace and love united with faith; and implores the special
   favour of God for all who love the Lord Jesus Christ with a love that
   cannot die.

  COMMENTARY.

   V. 10. Though the redemption purchased by Christ, as described in this
   epistle, is so complete and so free, yet between the beginning and the
   consummation of the work there is a protracted conflict. This is not a
   figure of speech. It is something real and arduous. Salvation, however
   gratuitous, is not to be obtained without great effort. The Christian
   conflict is not only real, it is difficult and dangerous. It is one in
   which true believers are often grievously wounded; and multitudes of
   reputed believers entirely succumb. It is one also in which great
   mistakes are often committed and serious loss incurred from ignorance
   of its nature, and of the appropriate means for carrying it on. Men are
   apt to regard it as a mere moral conflict between reason and conscience
   on the one side, and evil passions on the other. They therefore rely on
   their own strength, and upon the resources of nature for success.
   Against these mistakes the apostle warns his readers. He teaches that
   every thing pertaining to it is supernatural. The source of strength is
   not in nature. The conflict is not between the good and bad principles
   of our nature. He shows that we belong to a spiritual, as well as to a
   natural world, and are engaged in a combat in which the higher powers
   of the universe are involved; and that this conflict, on the issue of
   which our salvation depends, is not to be carried on with straws picked
   up by the wayside. As we have superhuman enemies to contend with, we
   need not only superhuman strength, but divine armour and arms. The
   weapons of our warfare are not natural, but divine.

   Finally, my brethren, be strong in the Lord, to loipon, adelphoi mou,
   endunamousthe en Kurio. He concludes his epistle so full of elevated
   views, and so rich in disclosures of the mysteries of redemption, with
   directions as to the struggle necessary to secure salvation. His first
   exhortation is to muster strength for the inevitable conflict, and to
   seek that strength from the right source. We are to be strong in the
   Lord. As a branch separated from the vine, or as a limb severed from
   the body, so is a Christian separated from Christ. He, therefore, who
   rushes into this conflict without thinking of Christ, without putting
   his trust in him, and without continually looking to him for strength
   and regarding himself as a member of his body, deriving all life and
   vigour from him, is demented. He knows not what he is doing. He has not
   strength even to reach the field. With him the whole conflict is a
   sham. The words kai` en to kra'tei tes ischu'os autou mean, in the
   vigour derived from his strength. The vigour of a man's arm is derived
   from the strength of his body. It is only as members of Christ's body
   that we have either life or power. It is not we that live, but Christ
   that liveth in us; and the strength which we have is not our own but
   his. When we are weak, then are we strong. When most empty of self, we
   are most full of God.

   V. 11. The second direction has reference to the arms requisite for the
   successful conduct of this conflict; endu'sasthe te`n panopli'an tou
   Theou, put on the whole armour of God. Panopli'an, panoply, includes
   both the defensive and offensive armour of the soldier. The believer
   has not only to defend himself, but also to attack his spiritual
   enemies; and the latter is as necessary to his safety as the former. It
   will not do for him to act only on the defensive, he must endeavour to
   subdue as well as to resist. How this is to be done, the following
   portion of the chapter teaches. The armour of God, means that armour
   which God has provided and which he gives. We are thus taught from the
   outset, that as the strength which we need is not from ourselves, so
   neither are the means of offence or defence. Nor are they means of
   man's devising. This is a truth which has been overlooked in all ages
   of the church, to the lamentable injury of the people of God. Instead
   of relying on the arms which God has provided, men have always been
   disposed to trust to those which they provide for themselves or which
   have been prescribed by others. Seclusion from the world (i. e. flight
   rather than conflict), ascetic and ritual observances, invocation of
   saints and angels, and especially, celibacy, voluntary poverty, and
   monastic obedience, constitute the panoply which false religion has
   substituted for the armour of God. Of this fatal mistake, manifested
   from the beginning, the apostle treats at length in his Epistle to the
   Colossians, 2, 18-23. He there exhorts his hearers, not to allow any
   one, puffed up with carnal wisdom, and neglecting Christ, the only
   source of life and strength, to despoil them of their reward, through
   false humility and the worship of angels, commanding not to touch, or
   taste, or handle this or that, which methods of overcoming evil have
   indeed the appearance of wisdom, in humility, will-worship, and neglect
   of the body, but not the reality, and only serve to satisfy the flesh.
   They increase the evil which they are professedly designed to overcome.
   A more accurate description could not be given historically, than is
   here given prophetically, of the means substituted by carnal wisdom for
   the armour of God. Calling on saints and angels, humility in the sense
   of self-degradation, or submitting our will to human authority,
   neglecting the body, or ascetic observances, abstaining from things
   lawful, uncommanded rites and ordinances, observing months and
   days-these are the arms with which the church in her apostasy has
   arrayed her children for this warfare. These are by name enumerated and
   condemned by the apostle, who directs us to clothe ourselves with the
   panoply of God, which he proceeds to describe in detail.

   Pro`s to` du'nasthai umas ste?nai pro`s ta`s methodei'as tou diabo'lou.
   This divine armour is necessary to enable us to stand against the wiles
   of the devil. If our adversary was a man, and possessed nothing beyond
   human strength, ingenuity, and cunning, we might defend ourselves by
   human means. But as we have to contend with Satan, we need the armour
   of God. One part of the Bible of course supposes every other part to be
   true. If it is not true that there is such a being as Satan, or that he
   possesses great power and intelligence, or that he has access to the
   minds of men and exerts his power for their destruction; if all this is
   obsolete, then there is no real necessity for supernatural power or for
   supernatural means of defence. If Satan and satanic influence are
   fables or figures, then all the rest of the representations concerning
   this spiritual conflict is empty metaphor. But if one part of this
   representation is literally true, the other has a corresponding depth
   and reality of meaning. If Satan is really the prince of the powers of
   darkness, ruler and god of this world; if he is the author of physical
   and moral evil; the great enemy of God, of Christ and of his people,
   full of cunning and malice; if he is constantly seeking whom he may
   destroy, seducing men into sin, blinding their minds and suggesting
   evil and sceptical thoughts; if all this is true, then to be ignorant
   of it, or to deny it, or to enter on this conflict as though it were
   merely a struggle between the good and bad principles in our own
   hearts, is to rush blindfold to destruction.

   V. 12. This is the point on which the apostle most earnestly insists.
   He would awaken his readers to a due sense of the power of the
   adversaries with whom they are to contend. He lifts the vail and
   discloses to them the spiritual world; the hosts of the kingdom of
   darkness. We have to stand against the wiles of the devil, ?o'ti ouk
   e'stin emin e pa'le pro`s haima kai` sa'rka, because our conflict is
   not with flesh and blood, i. e. with men. The word pa'le means a
   wrestling. The apostle either changes the figure immediately, or he
   uses the word here in a more general sense. The latter is the more
   probable. "Flesh and blood" does not here or any where else, mean our
   corrupt nature, as flesh by itself so often means; but men. So in Gal.
   1, 16, "I conferred not with flesh and blood," means, I did not consult
   with man.' The apostle after his conversion sought no instruction or
   counsel from man; all his knowledge of the Gospel was received by
   immediate revelation.

   Our conflict is not with man, but against principalities, against
   powers, against the rulers of the darkness of this world, against
   spiritual wickedness in high places. The signification of the terms
   here used, the context, and the analogy of Scripture, render it certain
   that the reference is to evil spirits. They are called in Scripture
   daimonia, demons, who are declared to be fallen angels, 2 Pet. 2, 4;
   Jude 6, and are now subject to Satan their prince. They are called
   archai, princes, those who are first or high in rank; and exousiai,
   potentates, those invested with authority. These terms have probably
   reference to the relation of the spirits among themselves. The
   designation kosmokratores, rulers of the world, expresses the power or
   authority which they exercise over the world. The kosmos i. e. mankind,
   is subject to them; comp. 2 Cor. 4, 4; John 16, 11. The word is
   properly used only of those rulers whose dominion was universal. And in
   this sense the Jews called the angel of death kosmokrator. In the
   following clause tou sko'tous tou aionos tou'tou, of the darkness of
   this world; the words tou aionos, on the authority of the best
   manuscripts, are generally omitted. The sense is substantially the same
   whichever reading be adopted. These evil spirits are the rulers of this
   darkness. The meaning either is, that they reign over the existing
   state of ignorance and alienation from God; i. e. the world in its
   apostasy is subject to their control; or this darkness is equivalent to
   kingdom of darkness. Rulers of the kingdom of darkness, which includes
   in it, according to the scriptural doctrine, the world as distinguished
   from the true people of God. The word sko'tos is used elsewhere, the
   abstract for the concrete, for those in darkness, i. e. for those who
   belong to, or constitute the kingdom of darkness, Luke 22, 53; Col. 1,
   13. Our conflict, therefore, is with the potentates who are rulers of
   the kingdom of darkness as it now is.

   They are further called ta` pneumatika` tes poneri'as, spiritual
   wickedness, as the phrase is rendered in our version. But this cannot
   be its meaning; it is not wickedness in the abstract, but wicked
   spirits, the context and the force of the words themselves show to be
   intended. Beza and others understand the words as equivalent to
   pneumatikai poneriai, spirtual wickednesses. This would give a good
   sense. As these spirits are called archai and exousiai, so they may be
   called poneriai. But ta` pneumatika` tes poneri'as cannot be resolved
   into pneumatikai poneri'ai. Ta` pneumatika is equivalent to ta`
   pneumata, as in so many other cases the neuter adjective in the
   singular or plural is used substantively, as to hippikon, the cavalry;
   ta aichmalota, the captivity, i. e. captives. Spirits of wickedness
   then means wicked spirits. The beings whom the apostle in the preceding
   clauses describes as principalities, powers, and rulers, he here calls
   wicked spirits, to express their character and nature.

   The principal difficulty in this verse concerns the words en tois
   epourani'ois. A very large class of commentators, ancient and modern,
   connect them with the beginning of the verse, and translate, "our
   conflict is for heavenly things;" heaven is the prize for which we
   contend. There are two objections to this interpretation, which are
   generally considered decisive, although the sense is good and
   appropriate. The one is, that en tois epourani'ois always in this
   Epistle means heaven; and the other is that en does not mean for. The
   connection is with the preceding clause. These wicked spirits are said
   to be in heaven. But what does that mean? Many say that heaven here
   means our atmosphere, which is assumed to be the dwelling-place of evil
   spirits; see 2, 2. But en epourania is not elsewhere in this Epistle
   used for the atmospheric heavens; neither do the Scriptures give any
   countenance to the popular opinion of the ancient world, that the air
   is the region of spirits; nor does this idea harmonize with the
   context. It is no exaltation of the power of these spirits to refer to
   them as dwelling in our atmosphere. The whole context, however, shows
   that the design of the apostle is to present the formidable character
   of our adversaries in the most impressive point of view. Others suppose
   that Paul means to refer to the former, and not to the present
   residence of these exalted beings. They are fallen angels, who once
   dwelt in heaven. But this is obviously inconsistent with the natural
   meaning of his words. He speaks of them as in heaven. It is better to
   take the word heaven in a wide sense. It is very often used
   antithetically to the word earth. Heaven and earth,' include the whole
   universe. Those who do not belong to the earth belong to heaven. All
   intelligent beings are terrestrial or celestial. Of the latter class
   some are good and some are bad, as of the angels some are holy and some
   unholy. These principalities and potentates, these rulers and spirits
   of wickedness, are not earthly magnates, they belong to the order of
   celestial intelligences, and therefore are the more to be dreaded, and
   something more than human strength and earthly armour is required for
   the conflict to which the apostle refers. This indicates the connection
   with the following verse.

   V. 13. Wherefore, i. e. because you have such formidable enemies, and
   because the conflict is inevitable, anala'bete te`n panopli'an tou
   Theou, not only arm yourselves, but take the panoply of God; no other
   is adequate to the emergency. Hina dunethete antistenai en te eme'ra te
   ponera, in order that ye may be able to withstand, i. e. successfully
   to resist, in the evil day. The evil day is the day of trial. Ps. 41,
   2, "The Lord will deliver him in the time of trouble;" or as it is in
   the Sept. en hemera ponera; and Ps. 49, 5, " Wherefore should I fear in
   the days of evil;" Sept. en hemera ponera. The day here referred to is
   the definite day when the enemies previously mentioned shall make their
   assault. This however is not to be understood with special, much less
   with exclusive, reference to the last great conflict with the powers of
   darkness which is to take place before the second advent. The whole
   exhortation has reference to the present duty of believers. They are at
   once to assume their armour, and be always prepared for the attacks of
   their formidable enemies.

   Kai` a'panta katergasa'menoi stenai, and having done all to stand. This
   is understood by many to refer to the preparation for conflict. Having
   made every preparation, stand ready for the assault. But that idea is
   included in the former part of the verse. Others take katergazesthai in
   the sense of debellare, vincere; having overcome all opposition, or
   conquered all, stand. The ordinary sense of the word includes that
   idea. Having done all that pertains to the combat, to stand;' i. e.
   That you may be able, after the conflict is over, to maintain your
   ground as victors.

   V. 14. With the flowing garments of the East, the first thing to be
   done in preparing for any active work, was to gird the loins. The
   apostle therefore says, ?stete oun perizosa'menoi te`n osphu`n umon en
   alethei'a, stand therefore having your loins girt about with truth. By
   truth, here is not to be understood divine truth as objectively
   revealed, i. e. the word of God; for that is mentioned in the following
   verse as the sword. Nor does it mean sincerity of mind, for that is a
   natural virtue, and does not belong to the armour of God; which
   according to the context consists of supernatural gifts and graces. But
   it means truth subjectively considered; that is, the knowledge and
   belief of the truth. This is the first and indispensable qualification
   for a Christian soldier. To enter on this spiritual conflict ignorant
   or doubting, would be to enter battle blind and lame. As the girdle
   gives strength and freedom of action, and therefore confidence, so does
   the truth when spiritually apprehended and believed. Let not any one
   imagine that he is prepared to withstand the assaults of the powers of
   darkness, if his mind is stored with his own theories or with the
   speculations of other men. Nothing but the truth of God clearly
   understood and cordially embraced will enable him to keep his feet for
   a moment, before these celestial potentates. Reason, tradition,
   speculative conviction, dead orthodoxy, are a girdle of spider-webs.
   They give way at the first onset. Truth alone, as abiding in the mind
   in the form of divine knowledge, can give strength or confidence even
   in the ordinary conflicts of the Christian life, much more in any
   really "evil day."

   Kai` endusa'menoi to`n tho'raka tes dikaiosu'nes, and having put on the
   breast-plate of righteousness. The tho'rax was the "armour covering the
   body from the neck to the thighs, consisting of two parts, one covering
   the front and the other the back." A warrior without his tho'rax was
   naked, exposed to every thrust of his enemy, and even to every casual
   dart. In such a state flight or death is inevitable. What is that
   righteousness, which in the spiritual armour answers to the cuirass?
   Many say it is our own righteousness, integrity, or rectitude of mind.
   But this is no protection. It cannot resist the accusations of
   conscience, the whispers of despondency, the power of temptation, much
   less the severity of the law, or the assaults of Satan. What Paul
   desired for himself was not to have on his own righteousness, but the
   righteousness which is of God by faith; Phil. 3, 8. 9. And this,
   doubtless, is the righteousness which he here urges believers to put on
   as a breast-plate. It is an infinitely perfect righteousness,
   consisting in the obedience and sufferings of the Son of God, which
   satisfies all the demands of the divine law and justice; and which is a
   sure defence against all assaults whether from within or from without.
   As in no case in this connection does the apostle refer to any merely
   moral virtue as constituting the armour of the Christian, so neither
   does he here. This is the less probable, inasmuch as righteousness in
   the subjective sense, is included in the idea expressed by the word
   truth in the preceding clause. It is the spirit of the context which
   determines the meaning to be put on the terms here used. For although
   righteousness is used so frequently by the apostle for the
   righteousness of God by faith, yet in itself it may of course express
   personal rectitude or justice. In Is. 59, 17, Jehovah is described as
   putting "on righteousness as a breast-plate, and a helmet of salvation
   on his head;" as in Is. 11, 5, it is said of the Messiah,
   "righteousness shall be the girdle of his loins, and faithfulness the
   girdle of his reins."

   V. 15. In ancient warfare which was in a large measure carried on by
   hand-to-hand combats, swiftness of foot was one of the most important
   qualifications for a good soldier. To this the apostle refers when he
   exhorts his readers to have their feet shod, en etoimasi'a tou
   euangeli'ou tes eire'nes, with the preparation of the gospel of peace.
   According to one explanation euangeli'ou is the genitive of apposition,
   and the Gospel is the etoimasi'a with which the Christian is to be
   shod. Then the idea is either that the Gospel is something firm on
   which we can rest with confidence; or it is something that gives
   alacrity, adding as it were wings to the feet. Others take euangeli'ou
   as the genitive of the object, and etoimasi'a for readiness or
   alacrity. The sense would then be, Your feet shod with alacrity for the
   Gospel,' i. e. for its defence or propagation. The simplest
   interpretation and that best suited to the context, is that euangeli'ou
   is the genitive of the source, and the sense is, Your feet shod with
   the alacrity which the Gospel of peace gives.' As the Gospel secures
   our peace with God, and gives the assurance of his favour, it produces
   that joyful alacrity of mind which is essential to success in the
   spiritual conflict. All doubt tends to weakness, and despair is death.

   V. 16. En pasin, in addition to all; not above all as of greatest
   importance. Besides the portions of armour already mentioned, they were
   to take to`n thureo`n tes pi'steos, the shield of faith. Thureos,
   literally, a door, and then a large oblong shield, like a door. Being
   four feet long by two and a half broad, it completely covered the body,
   and was essential to the safety of the combatant. Hence the
   appropriateness of the apostle's metaphor. Such a protection, and thus
   essential, is faith. The more various the uses of a shield, the more
   suitable is the illustration. The faith here intended is that by which
   we are justified, and reconciled to God through the blood of Christ. It
   is that faith of which Christ is the object; which receives him as the
   Son of God and the Saviour of men. It is the faith which is the
   substance of things hoped for and the evidence of things not seen;
   which at once apprehends or discerns, and receives the things of the
   Spirit. it overcomes the world, as is proved by so many examples in the
   twelfth chapter of the Epistle to the Hebrews. Faith being in itself so
   mighty, and having from the beginning proved itself so efficacious, the
   apostle adds, en ho dune'sesthe pa'nta ta` be'le tou ponerou ta`
   pepurome'na sbe'sai, whereby ye shall be able to quench all the fiery
   darts of the evil one. The obvious allusion here is to those missiles
   employed in ancient warfare, around which combustible materials were
   bound, which were ignited and projected against the enemy. Reference to
   these fiery darts is made in Ps. 7, 13, "He will make his arrows
   burning arrows;" see Alexander on the Psalms. These darts are said to
   be tou ponerou, not of the wicked, as the words are translated in the
   English Version, but of the evil one, i. e. of the devil. Comp. Matt.
   13, 19. 38. In the latter passage ho poneros is explained in ver. 39,
   ho diabolos. See also 1 John 2, 13; 3, 12; 5, 18, and other passages.
   As burning arrows not only pierced but set on fire what they pierced,
   they were doubly dangerous. They serve here therefore as the symbol of
   the fierce onsets of Satan. He showers arrows of fire on the soul of
   the believer; who, if unprotected by the shield of faith, would soon
   perish. It is a common experience of the people of God that at times
   horrible thoughts, unholy, blasphemous, skeptical, malignant, crowd
   upon the mind, which cannot be accounted for on any ordinary law of
   mental action, and which cannot be dislodged. They stick like burning
   arrows; and fill the soul with agony. They can be quenched only by
   faith; by calling on Christ for help. These, however, are not the only
   kind of fiery darts; nor are they the most dangerous. There are others
   which enkindle passion, inflame ambition, excite cupidity, pride,
   discontent, or vanity; producing a flame which our deceitful heart is
   not so prompt to extinguish, and which is often allowed to burn until
   it produces great injury and even destruction. Against these most
   dangerous weapons of the evil one, the only protection is faith. It is
   only by looking to Christ and earnestly invoking his interposition in
   our behalf that we can resist these insidious assaults, which inflame
   evil without the warning of pain. The reference of the passage,
   however, is not to be confined to any particular forms of temptation.
   The allusion is general to all those attacks of Satan, by which the
   peace and safety of the believer are specially endangered.

   V. 17. The most ornamental part of ancient armour, and scarcely less
   important than the breast-plate or the shield, was the helmet. The
   Christian, therefore, is exhorted to take te`n perikephalai'an tou
   soteri'ou, the helmet of salvation. According to the analogy of the
   preceding expressions, "the breast-plate of righteousness," and "shield
   of faith," salvation is itself the helmet. That which adorns and
   protects the Christian, which enables him to hold up his head with
   confidence and joy, is the fact that he is saved. He is one of the
   redeemed, translated from the kingdom of darkness into the kingdom of
   God's dear Son. If still under condemnation, if still estranged from
   God, a foreigner and alien, without God and without Christ, he could
   have no courage to enter into this conflict. It is because he is a
   fellow-citizen of the saints, a child of God, a partaker of the
   salvation of the Gospel, that he can face even the most potent enemies
   with confidence, knowing that he shall be brought off more than
   conqueror through him that loved him; Rom. 8, 37. When in 1 Thess. 5,
   8, the apostle speaks of the hope of salvation as the Christian's
   helmet, he presents the same idea in a different form. The latter
   passage does not authorize us to understand, in this place, "helmet of
   salvation" as a figurative designation of hope. The two passages though
   alike are not identical. In the one salvation is said to be our helmet,
   in the other, hope; just as in one place "faith and love" are said to
   be our breast-plate, and in another, righteousness.

   The armour hitherto mentioned is defensive. The only offensive weapon
   of the Christian is "the sword of the Spirit." Here tou pneu'matos
   cannot be the genitive of apposition. The Spirit is not the sword; this
   would be incongruous, as the sword is something which the soldier
   wields, but the Christian cannot thus control the Spirit. Besides, the
   explanation immediately follows, which is the word of God. "The sword
   of the Spirit" means the sword which the Spirit gives. By the re?ma
   Theou is not to be understood the divine precepts, nor the threatenings
   of God against his enemies. There is nothing to limit the expression.
   It is that which God has spoken, his word, the Bible. This is sharper
   than any two-edged sword. It is the wisdom of God and the power of God.
   It has a self-evidencing light. It commends itself to the reason and
   conscience. It has the power not only of truth, but of divine truth.
   Our Lord promised to give to his disciples a word and wisdom which all
   their adversaries should not be able to gainsay or resist. In
   opposition to all error, to all false philosophy, to all false
   principles of morals, to all the sophistries of vice, to all the
   suggestions of the devil, the sole, simple, and sufficient answer is
   the word of God. This puts to flight all the powers of darkness. The
   Christian finds this to be true in his individual experience. It
   dissipates his doubts; it drives away his fears; it delivers him from
   the power of Satan. It is also the experience of the church collective.
   All her triumphs over sin and error have been effected by the word of
   God. So long as she uses this and relies on it alone, she goes on
   conquering; but when any thing else, be it reason, science, tradition,
   or the commandments of men, is allowed to take its place or to share
   its office, then the church, or the Christian, is at the mercy of the
   adversary. Hoc signo vinces--the apostle may be understood to say to
   every believer and to the whole church.

   V. 18. It is not armour or weapons which make the warrior. There must
   be courage and strength; and even then he often needs help. As the
   Christian has no resources of strength in himself, and can succeed only
   as aided from above, the apostle urges the duty of prayer. The believer
   is--1. To avail himself of all kinds of prayer. 2. He is to pray on
   every suitable occasion. 3. He is to pray in the Spirit. 4. He is to be
   alert and persevering in the discharge of this duty. 5. He is to pray
   for all the saints; and the Ephesians were urged by the apostle to pray
   for him.

   The connection of this verse is with ?stete oun of ver. 14. "Stand,
   therefore, with all prayer and supplication, praying on every occasion,
   in the Spirit." Dia` pa'ses proseuches kai` dee'seos, may be connected
   with the following participle proseucho'menoi, as has been done by our
   translators, who render the passage, "praying with all prayer and
   supplication." But this renders the passage tautological. Others take
   this clause by itself, and understand dia as expressing the condition
   or circumstances. Stand, therefore, with all prayer, praying at all
   times,' &c. As to the difference between proseuche and deesis, prayer
   and supplication, some say that the former has for its object the
   attaining of good; the latter, the avoidance of evil or deliverance
   from it. The usage of the words does not sustain that view. The more
   common opinion is that the distinction is twofold; first, that
   proseuche is addressed only to God, whereas deesis may be addressed to
   men; and secondly, that the former includes all address to God, while
   the latter is limited to petition. The expression all prayer, means all
   kinds of prayer, oral and mental, ejaculatory and formal. The prayers
   which Paul would have the Christian warrior use, are not merely those
   of the closet and of stated seasons, but also those habitual and
   occasional aspirations, and outgoings of the heart after God, which a
   constant sense of his nearness and a constant sense of our necessity
   must produce.

   Not only must all kinds of prayer be used, but believers should pray en
   panti` kairo, on every occasion; on every emergency. This constancy in
   prayer is commanded by our Lord, Luke 18, 1, "Men ought always to pray
   and not to faint." In 1 Thess. 5, 17, the apostle exhorts believers to
   "pray without ceasing." It is obvious, therefore, that prayer includes
   all converse with God, and is the expression of all our feelings and
   desires which terminate in him. In the scriptural sense of the term,
   therefore, it is possible that a man should pray almost literally
   without ceasing.

   The third direction is, to pray en pneu'mati. This does not mean
   inwardly, or, with the heart; non voce tantum, sed et animo, as Grotius
   explains it; but it means under the influence of the Spirit, and with
   his assistance, whose gracious office it is to teach us how to pray,
   and to make intercessions for us with groanings that cannot be uttered;
   Rom. 8, 26. The fourth direction has reference to alertness and
   perseverance in prayer; eis auto` touto agrupnountes, watching unto
   this very thing. This very thing is that of which he had been speaking,
   viz. praying in the Spirit. It was in reference to that duty they were
   to be wakeful and vigilant, not allowing themselves to become weary or
   negligent. En pa'se proskartere'sei kai` dee'sei peri` pa'nton ton
   agi'on, with all perseverance and supplication, for all saints.
   "Perseverance and supplication" amounts to persevering or importunate
   supplication. In Rom. 12, 12, the expression is, to proseuche
   proskarterountes, continuing instant in prayer. This persevering
   supplication is to be offered for all the saints. The conflict of which
   the apostle has been speaking is not merely a single combat between the
   individual Christian and Satan, but also a war between the people of
   God and the powers of darkness. No soldier entering battle prays for
   himself alone, but for all his fellow-soldiers also. They form one
   army, and the success of one is the success of all. In like manner
   Christians are united as one army, and therefore have a common cause;
   and each must pray for all. Such is the communion of saints, as set
   forth in this Epistle and in other parts of Scripture, that they can no
   more fail to take this interest in each other's welfare, than the hand
   can fail to sympathize with the foot.

   V. 19. The importance which the apostle attributed to intercessory
   prayer and his faith in its efficacy are evident from the frequency
   with which he enjoins the duty, and from the earnestness with which he
   solicits such prayers in his own behalf. What the apostle wishes the
   Ephesians to pray for, was not any temporal blessing, not even his
   deliverance from bonds, that he might be at liberty more freely to
   preach the Gospel, but that God would enable him to preach with the
   freedom and boldness with which he ought to preach; i'na moi dothe
   lo'gos en anoi'xei tou sto'mato's mou en parrhesi'a gnori'sai, ktl. Our
   translators have paraphrased this clause thus, that utterance may be
   given me, that I may open my mouth boldly to make known, &c. The
   literal translation is, that utterance may be given me in opening my
   mouth, with boldness to make known, &c. What Paul desired was divine
   assistance in preaching. He begs his reader to pray i'na moi dothe
   lo'gos, that the power of speech, or freedom of utterance, might be
   given to him, when he opened his mouth. Paul says, 2 Cor. 11, 6, that
   he was idiotes to logo, rude in speech. The word lo'gos itself has at
   times the metonymical sense here given to it, and therefore en anoi'xei
   tou sto'mato's is most naturally taken without emphasis as equivalent
   to, when I open my mouth, i. e. when called upon to speak. Calvin and
   many others lay the principal stress on those words, and make with
   opening of the mouth equivalent to with open mouth, pleno ore et
   intrepida lingua, as Calvin expresses it. Os opertum cupit, quod
   erumpet in liquidam et firmam confessionem. Ore enim semiclauso
   proferuntur ambigua et perplexa responsa. This, however, is to
   anticipate what is expressed by en parrhesi'a gnori'sai. Others connect
   both en anoi'xei tou sto'mato's and en parrhesi'a with gnori'sai, to
   make known with the opening of the mouth, with boldness the mystery,'
   &c. This is the construction which our translators seemed to have
   assumed. But this is very unnatural, from the position of the words and
   relation of the clauses. Parrhesi'a (pan rhesis), the speaking out all,
   freespokenness. Here the dative with en may be taken adverbially,
   freely, boldly; keeping nothing back, but making an open, undisguised
   declaration of the Gospel. This includes, however, the idea of
   frankness and boldness of spirit, of which this unrestrained
   declaration of the truth is the expression. Muste'rion tou euangeli'ou,
   mystery of the Gospel; the Gospel itself is the mystery, or divine
   revelation. It is that system of truth which had been kept secret with
   God, but which is now revealed unto our glory; 1 Cor. 2, 7.

   V. 20. Hupe`r hou, for the sake of which Gospel, presbeu'on en alu'sei
   eimi, I am an ambassador in bonds. An ambassador is one through whom a
   sovereign speaks. "We are ambassadors for Christ, as though God did
   beseech you by us: we pray you in Christ's stead be ye reconciled with
   God;" 2 Cor. 5, 20. The apostles, as sent by Christ with authority to
   speak in his name, and to negotiate with men, proposing the terms of
   reconciliation and urging their acceptance, were in an eminent sense
   his ambassadors. As all ministers are sent by Christ and are
   commissioned by him to propose the terms of salvation, they too are
   entitled to the same honourable designation. Paul was an ambassador in
   bonds, and yet he did not lose his courage but preached with as much
   boldness as ever.

   Hina en auto parrhesia'somai, that therein 1 may speak boldly. This may
   be taken as depending on i'na dothe of ver. 19. The sense would then
   be, That utterance may be given to me--that I may speak boldly.' But
   the preceding en parhrhesi'a gnori'sai depends on i'na dothe. The two
   clauses are rather parallel. Paul desired that the Ephesians should
   pray, That utterance should be given him--that is, that he might preach
   boldly;' os dei me lalesai, as I ought to speak. It becomes the man who
   is an ambassador of God, to speak with boldness, assured of the truth
   and importance of the message which he has to deliver. That even Paul
   should solicit the prayers of Christians that he might be able to
   preach the Gospel aright, shows the sense he had at once of the
   difficulty and of the importance of the work.

   V. 21. In conclusion the apostle informs the Ephesians that he had sent
   Tychicus to them to relieve their anxiety concerning him; hina de`
   eidete kai` umeis, but that ye also may know, i. e. you as well as
   other Christian friends who had manifested solicitude about me in my
   bonds; ta` kat' eme', the things which concern me, i. e. my
   circumstances; ti' pra'sso; not what I do, for that they knew already;
   but how I do. His health as well as his situation was a matter of
   anxiety to his friends. Tychicus shalt make all known to you; o
   agapeto`s adelpho`s kai` pisto`s dia'konos en kuri'o; this admits of a
   twofold interpretation. It may mean that Tychicus was Paul's dia'konos,
   servant as well as his brother. This view is commended, though not
   adopted by Calvin, and is advocated by many of the best commentators,
   on the ground that it is most natural that the two words adelpho`s and
   dia'konos should have the same reference, "my beloved brother and
   faithful servant;"' and that in so many other places Paul speaks of
   those who attended him and in various forms served him. The words en
   kuri'o, according to this view, belong equally to both words. He was a
   brother as well as a servant in the Lord, i. e. a Christian brother and
   servant. It is more common, however, to understand the apostle as
   commending Tychicus as a faithful minister of the Gospel. In Col. 4, 7,
   he is called a fellow-servant, which favours the assumption that he was
   a fellow-labourer in the ministry. He is mentioned in Acts 20, 4; 2
   Tim. 4, 12; Tit. 3, 12. None of these passages, however, throws any
   light on his relation to the apostle further than that he was one of
   his attendants. As, however, in the next verse Paul says he had sent
   him not only that they might know his affairs, but also, parakale'se
   ta`s kardi'as umon, that he might comfort your hearts; the probability
   is altogether in favour of his being a minister of Christ, who could
   communicate to the Ephesians not only the consolation of favourable
   intelligence concerning Paul, but the higher consolations of the
   Gospel.

   V. 23. Eire'ne tois adelphois, peace be to the brethren. This is the
   usual form of salutation or benediction. It is not concord, but all the
   fruits of cha'ris or favour of God. Kai` aga'pe meta` pi'steos, this
   does not mean love together with faith, as though two distinct
   blessings were intended; but rather love united with faith. Faith they
   had; Paul's prayer was that love might be connected with it. The love
   intended must be brotherly love. These blessings are sought apo` Theou
   patro`s kai` Kuri'ou Iesou Christou, from God the Father and the Lord
   Jesus Christ. The Father and Son are united as objects of worship and
   the source of spiritual and saving blessing. He from whom Paul sought
   these blessings, is he to whom those who need them must look in order
   to obtain them.

   V. 24. True to the last, as a needle to the pole, the apostle turns to
   Christ, and implores the divine favour on all who love our Lord Jesus
   Christ in sincerity. The words en aphtharsi'a rendered in sincerity,
   are so understood by Erasmus and Calvin, and by many others. There is
   however great diversity of opinion as to their true meaning.
   Aphtharsi'a signifies incorruption, as in 1 Cor. 15, 53. 54, ?dei ga`r
   to` phtharto`n touto endu'sasthai aphtharsi'an, for this corruptible
   must put on incorruption. Hence it means immortality as in Rom. 2, 7; 2
   Tim. 1, 10. Some connect these words with Iesoun Christon, Christ in
   immortality, i. e. Christ glorified. Others connect them with charis
   and give en the force of eis; 'grace unto immortality, or to eternity;
   everlasting grace.' Others adopting the same construction, render the
   passage, grace with immortality, i. e. eternal life.' The only natural
   construction is with agapo'nton then the meaning is either that
   expressed in our Version, "Who love our Lord Jesus Christ in
   sincerity;" or, with constancy;' that is, with a deathless or immortal
   love. In either case, the general idea is the same. The divine favour
   rests on those to whom the Lord Jesus is the supreme object of love. In
   1 Cor. 16, 22, Paul says, "If any man love not our Lord Jesus Christ,
   let him be Anathema Maranatha." These passages, though so dissimilar,
   both teach that love to Christ is the indispensable condition of
   salvation. There must be an adequate reason for this. Want of love for
   Christ must deserve final perdition, and love to him must include
   preparation for heaven. This of necessity supposes Christ to be God.
   Want of love to him must imply enmity to God. It is all a delusion for
   any one to think he can love the Infinite Spirit as manifested in
   nature, or in the Scriptures, if he does not recognize and love that
   same God in the clearest revelation of his character, in his most
   definite personal manifestation, and in his most intimate relation to
   us, as partaking our nature, loving us, and giving himself for us. Love
   to Christ includes adoring admiration of his person, desire for his
   presence, zeal for his glory, and devotion to his service. It need not
   be ecstatic, but it must be controlling.

  THE END,
     __________________________________________________________________

   [29] Minarum enim et omnis atrocitatis hoc initium est, quod servos
   domini, quasi sua tantum causa natos, nihilo pluris faciunt quam
   pecudes. Ergo sub una specie vetat ne contumeliose et atrociter
   tracteatur.--CALVIN.
     __________________________________________________________________
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]2:20   [2]2:23   [3]2:24   [4]2:24   [5]2:24   [6]2:24   [7]17:14
   [8]24:14   [9]47:9

   Leviticus

   [10]19:7

   Numbers

   [11]5:18   [12]15:39   [13]35:34

   Deuteronomy

   [14]25:2

   Judges

   [15]5:12   [16]5:15

   1 Samuel

   [17]20:31

   2 Samuel

   [18]12:5

   1 Kings

   [19]3:9   [20]3:12   [21]8:27

   Job

   [22]11:8-9

   Psalms

   [23]4:5   [24]4:5   [25]7:13   [26]8:7   [27]8:7   [28]9:11
   [29]19:1-14   [30]24:7   [31]41:2   [32]42:1-2   [33]49:5   [34]51:7
   [35]63:10   [36]68:1-35   [37]68:18   [38]68:18   [39]68:18
   [40]68:18   [41]72:5   [42]78:22   [43]102:25   [44]102:25
   [45]118:22   [46]123:1   [47]139:7   [48]139:15

   Proverbs

   [49]8:5   [50]19:21   [51]20:5

   Ecclesiastes

   [52]7:9

   Isaiah

   [53]9:2   [54]11:5   [55]26:19   [56]28:16   [57]44:23   [58]45:23
   [59]49:1   [60]51:8   [61]57:11   [62]57:19   [63]59:17   [64]60:1
   [65]60:1   [66]62:5

   Jeremiah

   [67]12:6   [68]23:24   [69]23:24

   Ezekiel

   [70]16:9   [71]32:24   [72]36:25

   Daniel

   [73]2:8

   Malachi

   [74]3:17

   Matthew

   [75]4:21   [76]5:48   [77]9:16   [78]9:17   [79]9:34   [80]11:26
   [81]11:26   [82]11:29   [83]12:32   [84]12:39   [85]13:19   [86]13:38
   [87]13:38   [88]13:39   [89]16:18   [90]18:4-6   [91]20:28
   [92]21:42   [93]22:37   [94]25:34   [95]25:34   [96]28:18   [97]28:18

   Mark

   [98]1:15   [99]3:5   [100]3:5   [101]6:43   [102]6:52   [103]8:17
   [104]8:33   [105]12:28   [106]12:30   [107]12:30   [108]14:25
   [109]15:1   [110]16:16

   Luke

   [111]1:28   [112]1:70   [113]1:75   [114]2:4   [115]2:14   [116]3
   [117]3   [118]4:1   [119]6:35   [120]6:40   [121]10:21   [122]10:21
   [123]10:40   [124]11:21-22   [125]11:40   [126]12:20   [127]16:8
   [128]18:1   [129]20:20   [130]21:28   [131]22:53   [132]22:53
   [133]23:23   [134]24:49

   John

   [135]1:12   [136]1:16   [137]1:17   [138]3:13   [139]5:23   [140]5:25
   [141]6:38   [142]6:45   [143]6:53-54   [144]6:63   [145]8:12
   [146]8:14   [147]8:23   [148]8:44   [149]12:31   [150]12:31
   [151]12:40   [152]12:41   [153]13:16   [154]14:6   [155]15:13
   [156]15:26   [157]15:26   [158]16:9   [159]16:11   [160]16:28
   [161]17:2   [162]17:17   [163]17:21   [164]17:24   [165]20:17

   Acts

   [166]1:4   [167]1:20   [168]1:22   [169]2:19   [170]2:32   [171]2:38
   [172]2:39   [173]3:15   [174]3:25   [175]4:11   [176]6:5   [177]6:7
   [178]7:1   [179]8:4   [180]11:24   [181]13:31   [182]13:32
   [183]13:33   [184]14:4   [185]14:7   [186]14:14   [187]14:16
   [188]15:3   [189]15:15   [190]15:21   [191]17:28   [192]18:15
   [193]18:18-26   [194]19:3-6   [195]19:4   [196]19:8-12
   [197]19:24-40   [198]20:4   [199]20:28   [200]20:32   [201]21:8
   [202]22:16   [203]22:16   [204]22:16   [205]26:16   [206]26:16-18
   [207]26:18   [208]26:18   [209]26:18   [210]28:30-31

   Romans

   [211]1:5   [212]1:7   [213]1:9   [214]1:16   [215]1:21   [216]1:24
   [217]1:24   [218]1:28   [219]1:29   [220]2:4   [221]2:7   [222]2:8
   [223]2:13   [224]2:19   [225]2:25-29   [226]2:27   [227]3:2
   [228]3:20   [229]3:25   [230]3:25   [231]3:26   [232]4:2   [233]4:4-5
   [234]4:14-16   [235]5   [236]5:3   [237]5:5   [238]5:7   [239]5:9-10
   [240]5:10   [241]5:12-20   [242]6:1-10   [243]6:4   [244]6:6
   [245]6:6   [246]6:8   [247]6:14   [248]6:14   [249]7:4   [250]7:4
   [251]7:4   [252]7:6   [253]7:11   [254]7:12   [255]7:14
   [256]7:14-25   [257]7:18   [258]7:23   [259]8:5   [260]8:5-7
   [261]8:9   [262]8:9   [263]8:9-10   [264]8:10   [265]8:11   [266]8:15
   [267]8:16   [268]8:16   [269]8:16   [270]8:19-22   [271]8:19-22
   [272]8:23   [273]8:23   [274]8:23   [275]8:24   [276]8:26   [277]8:26
   [278]8:28   [279]8:29   [280]8:30   [281]8:34   [282]8:37   [283]8:38
   [284]9:20   [285]9:22   [286]9:23   [287]9:25-33   [288]10:8
   [289]10:10   [290]10:17   [291]10:18   [292]11:7   [293]11:25
   [294]12:1   [295]12:2   [296]12:2   [297]12:2   [298]12:2   [299]12:2
   [300]12:3   [301]12:5   [302]12:5   [303]12:8   [304]12:10
   [305]12:12   [306]12:16   [307]13:9   [308]13:11   [309]13:12
   [310]13:12   [311]13:14   [312]14:9   [313]14:10-11   [314]15:2
   [315]15:15   [316]15:29   [317]15:30   [318]16:7   [319]16:17-18
   [320]16:25   [321]16:25   [322]16:25-27

   1 Corinthians

   [323]1:6   [324]1:7   [325]1:17   [326]1:17   [327]1:22
   [328]1:26-31   [329]1:27-29   [330]2:3   [331]2:6-10   [332]2:6-13
   [333]2:7   [334]2:7   [335]2:7   [336]2:7-10   [337]2:8   [338]2:9
   [339]2:10-16   [340]2:12   [341]2:12   [342]2:14-15   [343]2:14-16
   [344]3:10   [345]3:10   [346]3:11   [347]3:16   [348]3:16-17
   [349]4:21   [350]5:10   [351]6:1-6   [352]6:6   [353]6:19   [354]6:19
   [355]6:20   [356]7:19   [357]8:6   [358]9:1   [359]10:4   [360]10:11
   [361]10:17   [362]10:26   [363]11:7   [364]12:3   [365]12:8
   [366]12:11   [367]12:13   [368]12:27   [369]12:27   [370]12:28
   [371]13:10   [372]13:12   [373]14:1-40   [374]14:15   [375]14:15
   [376]14:26   [377]15:19   [378]15:22-23   [379]15:23-28   [380]15:27
   [381]15:36   [382]15:53   [383]15:53-54   [384]16:15   [385]16:15
   [386]16:22

   2 Corinthians

   [387]1:21   [388]1:22   [389]2:12-13   [390]2:17   [391]4:4
   [392]4:4   [393]4:4   [394]4:4   [395]4:6   [396]4:13   [397]4:16
   [398]4:16   [399]4:16   [400]5:3   [401]5:5   [402]5:10   [403]5:14
   [404]5:17   [405]5:20   [406]6:6   [407]6:7   [408]6:16   [409]7:7
   [410]7:15   [411]8:2   [412]8:23   [413]9:11   [414]10:1   [415]10:16
   [416]11:6   [417]11:13   [418]11:16   [419]12:2   [420]13:11

   Galatians

   [421]1:1   [422]1:4   [423]1:12   [424]1:12   [425]1:12   [426]1:16
   [427]1:23   [428]2:4   [429]2:7   [430]2:9   [431]2:10   [432]2:15
   [433]2:19-20   [434]2:20   [435]2:20   [436]3:3   [437]3:5
   [438]3:13   [439]3:13-14   [440]3:14   [441]3:14   [442]3:16
   [443]3:16   [444]3:22   [445]3:26   [446]3:26   [447]3:27   [448]3:27
   [449]3:27-28   [450]3:28   [451]4:4   [452]4:4   [453]4:4   [454]4:5
   [455]4:6   [456]4:6   [457]4:8   [458]5:5   [459]5:16-17
   [460]5:17-26   [461]5:18   [462]5:19-21   [463]6:15   [464]19:22
   [465]19:29

   Ephesians

   [466]1:1   [467]1:1-14   [468]1:3   [469]1:4   [470]1:4   [471]1:4-5
   [472]1:5   [473]1:5   [474]1:5   [475]1:6   [476]1:6   [477]1:6
   [478]1:7-8   [479]1:8   [480]1:9-10   [481]1:10   [482]1:11
   [483]1:11   [484]1:11   [485]1:11   [486]1:11   [487]1:11   [488]1:11
   [489]1:11-12   [490]1:12   [491]1:12   [492]1:13   [493]1:13
   [494]1:13   [495]1:13   [496]1:13   [497]1:13-14   [498]1:14
   [499]1:14   [500]1:15   [501]1:15   [502]1:15-16   [503]1:17
   [504]1:17-18   [505]1:18   [506]1:18   [507]1:19   [508]1:19
   [509]1:19   [510]1:19   [511]1:19   [512]1:19-20   [513]1:20
   [514]1:20   [515]1:20   [516]1:20-21   [517]1:21   [518]1:21
   [519]1:22-23   [520]1:23   [521]2   [522]2   [523]2:1   [524]2:1-3
   [525]2:2   [526]2:2   [527]2:2   [528]2:2-4   [529]2:3   [530]2:4
   [531]2:4-6   [532]2:5   [533]2:5   [534]2:5   [535]2:6   [536]2:6
   [537]2:7   [538]2:7   [539]2:10   [540]2:10   [541]2:11   [542]2:11
   [543]2:11   [544]2:11   [545]2:11-12   [546]2:11-22   [547]2:12
   [548]2:13   [549]2:13   [550]2:13   [551]2:13-16   [552]2:13-18
   [553]2:14   [554]2:14   [555]2:14   [556]2:14-16   [557]2:15
   [558]2:15   [559]2:15   [560]2:15   [561]2:16   [562]2:16   [563]2:17
   [564]2:17   [565]2:18   [566]2:19-22   [567]2:21   [568]2:21
   [569]2:22   [570]3:1   [571]3:1-2   [572]3:1-13   [573]3:2   [574]3:3
   [575]3:3   [576]3:3   [577]3:3-4   [578]3:4   [579]3:5   [580]3:5-6
   [581]3:6   [582]3:7   [583]3:7   [584]3:7-8   [585]3:8   [586]3:9
   [587]3:9   [588]3:9   [589]3:10   [590]3:10   [591]3:10   [592]3:11
   [593]3:11-13   [594]3:14   [595]3:14   [596]3:14   [597]3:14-21
   [598]3:15   [599]3:19   [600]3:19   [601]3:19   [602]3:20
   [603]4:1-3   [604]4:1-16   [605]4:3   [606]4:4-6   [607]4:6
   [608]4:6   [609]4:7   [610]4:9-10   [611]4:10   [612]4:11   [613]4:11
   [614]4:11   [615]4:11   [616]4:12   [617]4:12-16   [618]4:13
   [619]4:13   [620]4:13   [621]4:13   [622]4:13   [623]4:13   [624]4:13
   [625]4:14   [626]4:15   [627]4:15-16   [628]4:15-16   [629]4:16
   [630]4:16   [631]4:16   [632]4:16   [633]4:17   [634]4:17   [635]4:17
   [636]4:17-19   [637]4:17-24   [638]4:18   [639]4:19   [640]4:19
   [641]4:20-24   [642]4:20-24   [643]4:21   [644]4:21   [645]4:22
   [646]4:24   [647]4:25   [648]4:25   [649]4:25-5:2   [650]4:26-27
   [651]4:28   [652]4:29-30   [653]4:30   [654]4:30   [655]4:30
   [656]4:30   [657]4:31   [658]4:31   [659]4:31-5:2   [660]4:31-5:2
   [661]4:32   [662]5:3   [663]5:3   [664]5:3   [665]5:3-4   [666]5:3-20
   [667]5:5   [668]5:5-6   [669]5:7-10   [670]5:8   [671]5:8   [672]5:9
   [673]5:10-11   [674]5:12   [675]5:12-14   [676]5:13-16   [677]5:15-16
   [678]5:17-20   [679]5:18   [680]5:20   [681]5:20   [682]5:21
   [683]5:21   [684]5:21   [685]5:21   [686]5:22   [687]5:22   [688]5:23
   [689]5:23   [690]5:23   [691]5:24   [692]5:25-27   [693]5:27
   [694]5:28   [695]5:29   [696]5:29-31   [697]5:30   [698]5:30
   [699]5:30-31   [700]5:31   [701]5:31   [702]5:31   [703]5:31
   [704]5:31   [705]5:32   [706]5:32   [707]5:32   [708]5:32-33
   [709]6:1   [710]6:1-3   [711]6:1-20   [712]6:4   [713]6:4-5
   [714]6:5   [715]6:5-6   [716]6:6-8   [717]6:7   [718]6:8   [719]6:8
   [720]6:11   [721]6:12   [722]6:12   [723]6:12   [724]6:12   [725]6:12
   [726]6:14   [727]6:17   [728]6:19   [729]6:20   [730]6:21   [731]6:21
   [732]8:2   [733]111

   Philippians

   [734]1:9   [735]1:9   [736]1:12-13   [737]1:13   [738]1:28   [739]2:3
   [740]2:9   [741]2:9   [742]2:9-10   [743]2:11   [744]2:12   [745]2:13
   [746]2:13   [747]2:25   [748]3   [749]3:3   [750]3:3-6   [751]3:4
   [752]3:8-9   [753]3:13   [754]3:15   [755]3:21   [756]3:30
   [757]4:18   [758]4:22   [759]10

   Colossians

   [760]1:4   [761]1:4   [762]1:5   [763]1:5   [764]1:5   [765]1:9
   [766]1:12   [767]1:12   [768]1:13   [769]1:13   [770]1:13   [771]1:13
   [772]1:16   [773]1:16-17   [774]1:19-20   [775]1:20   [776]1:20-22
   [777]1:21   [778]1:21   [779]1:22   [780]1:22   [781]1:22   [782]1:25
   [783]1:26   [784]1:26   [785]1:26   [786]1:27   [787]1:29   [788]2:2
   [789]2:8   [790]2:9   [791]2:9   [792]2:10   [793]2:11   [794]2:12
   [795]2:12   [796]2:12   [797]2:12   [798]2:13-14   [799]2:14
   [800]2:14   [801]2:15   [802]2:18   [803]2:18   [804]2:18-23
   [805]2:19   [806]2:19   [807]2:19   [808]3:2   [809]3:5   [810]3:5
   [811]3:8   [812]3:8   [813]3:9   [814]3:9-10   [815]3:10   [816]3:10
   [817]3:10   [818]3:10   [819]3:10   [820]3:10   [821]3:12   [822]3:12
   [823]3:12   [824]3:14   [825]3:16   [826]3:16   [827]3:23   [828]4:1
   [829]4:3   [830]4:5   [831]4:7   [832]4:7-9   [833]4:16

   1 Thessalonians

   [834]1:6   [835]2:10   [836]5:5   [837]5:8   [838]5:17

   2 Thessalonians

   [839]1:9   [840]2:7   [841]2:9   [842]2:13   [843]3:10

   1 Timothy

   [844]1:14   [845]1:16   [846]2:4   [847]2:6   [848]3:11   [849]3:13
   [850]3:16   [851]3:16   [852]6:1

   2 Timothy

   [853]1:9   [854]1:9   [855]1:10   [856]1:13   [857]3:3   [858]3:15
   [859]4:2   [860]4:5   [861]4:12

   Titus

   [862]1:6   [863]1:8   [864]2:3   [865]2:9   [866]2:13   [867]2:13
   [868]2:13   [869]2:14   [870]2:14   [871]3:5   [872]3:5   [873]3:5
   [874]3:12

   Philemon

   [875]1:2   [876]1:12   [877]1:22

   Hebrews

   [878]1:1   [879]1:3   [880]1:3   [881]1:10   [882]1:13   [883]2:8
   [884]2:10   [885]2:11   [886]2:13   [887]2:14   [888]2:15   [889]2:17
   [890]3:11   [891]6:18   [892]8:10   [893]9:14   [894]9:14
   [895]9:19-23   [896]9:22-23   [897]9:25   [898]10:5   [899]10:10
   [900]10:10   [901]10:10   [902]10:10   [903]10:12   [904]10:14
   [905]10:14   [906]10:14   [907]10:18   [908]10:22   [909]11:12
   [910]12:23   [911]13:9   [912]13:21

   James

   [913]1:6   [914]1:21   [915]2:1   [916]5:13

   1 Peter

   [917]1:1   [918]1:18-19   [919]1:20   [920]2:6-8   [921]2:9
   [922]2:18   [923]3:10   [924]3:21   [925]3:22   [926]4:4   [927]5:5

   2 Peter

   [928]1:21   [929]2:4   [930]2:14

   1 John

   [931]1:7   [932]2:13   [933]3:2   [934]3:12   [935]3:16   [936]5:10
   [937]5:18

   Jude

   [938]1:6

   Revelation

   [939]7:3   [940]19:7-9   [941]21:2   [942]21:14
     __________________________________________________________________

Index of Scripture Commentary

   Ephesians

   [943]1   [944]1:1   [945]1:2   [946]1:3   [947]1:4   [948]1:5
   [949]1:6   [950]1:7   [951]1:8   [952]1:9   [953]1:10   [954]1:11
   [955]1:12   [956]1:13   [957]1:14   [958]1:15   [959]1:16   [960]1:17
   [961]1:18   [962]1:19   [963]1:20   [964]1:21   [965]1:22   [966]1:23
   [967]2   [968]2:1   [969]2:2   [970]2:3   [971]2:4   [972]2:5
   [973]2:6   [974]2:7   [975]2:8-9   [976]2:10   [977]2:11   [978]2:12
   [979]2:13   [980]2:14-15   [981]2:16   [982]2:17   [983]2:18
   [984]2:19   [985]2:20   [986]2:21   [987]2:22   [988]3   [989]3:1
   [990]3:2   [991]3:3   [992]3:4   [993]3:5   [994]3:6   [995]3:7
   [996]3:8   [997]3:9   [998]3:10   [999]3:11   [1000]3:12   [1001]3:13
   [1002]3:14   [1003]3:15   [1004]3:16   [1005]3:17   [1006]3:18
   [1007]3:20-21   [1008]4   [1009]4:1   [1010]4:4   [1011]4:6
   [1012]4:7   [1013]4:8   [1014]4:9-10   [1015]4:11   [1016]4:12
   [1017]4:13   [1018]4:14   [1019]4:15   [1020]4:16   [1021]4:17
   [1022]4:18   [1023]4:19   [1024]4:20   [1025]4:21   [1026]4:22
   [1027]4:23   [1028]4:24   [1029]4:25   [1030]4:26-27   [1031]4:28
   [1032]4:29-30   [1033]4:31   [1034]4:32   [1035]5   [1036]5:1-2
   [1037]5:3   [1038]5:4   [1039]5:5   [1040]5:6   [1041]5:7   [1042]5:8
   [1043]5:9   [1044]5:10   [1045]5:11   [1046]5:12   [1047]5:13
   [1048]5:14   [1049]5:15   [1050]5:16   [1051]5:17   [1052]5:18
   [1053]5:19   [1054]5:20   [1055]5:21   [1056]5:22   [1057]5:23
   [1058]5:24   [1059]5:25   [1060]5:26-27   [1061]5:27   [1062]5:28
   [1063]5:29   [1064]5:30   [1065]5:32   [1066]5:33   [1067]6
   [1068]6:1   [1069]6:2   [1070]6:4   [1071]6:5   [1072]6:6   [1073]6:7
   [1074]6:8   [1075]6:9   [1076]6:10   [1077]6:11   [1078]6:12
   [1079]6:13   [1080]6:14   [1081]6:15   [1082]6:16   [1083]6:17
   [1084]6:18   [1085]6:19   [1086]6:20   [1087]6:21   [1088]6:23
   [1089]6:24
     __________________________________________________________________

Index of Greek Words and Phrases

     * Apostolos ekklesion; toutestin: [1090]1
     * apellotriome'noi: [1091]1
     * e'chthran: [1092]1
     * errhiz: [1093]1
     * exagorazein: [1094]1
     * eph' emas: [1095]1
     * eutrapelia: [1096]1
     * emas: [1097]1
     * thuo: [1098]1
     * tho'rax: [1099]1 [1100]2
     * i'na: [1101]1
     * kathari'sas to loutro tou u'datos: [1102]1
     * katho's: [1103]1
     * kata` te`n boule`n tou thele'matos autou: [1104]1
     * kata` te`n ene'rgeian tes duna'meos autou: [1105]1
     * muste'rion: [1106]1 [1107]2
     * naos a'gios: [1108]1
     * porosis: [1109]1
     * pas lo'gos sapros: [1110]1
     * pi'stis: [1111]1
     * ploutos : [1112]1
     * prosphora` peri` amarti'as: [1113]1
     * summachoi: [1114]1
     * sophia: [1115]1
     * ta` pa'nta elencho'mena: [1116]1
     * te`n perikephalai'an tou soteri'ou: [1117]1
     * tou ta` pa'nta en pasi pleroume'nou: [1118]1
     * upe`r pa'nta: [1119]1
     * upotasso'menoi : [1120]1
     * ?Exagorazo'menoi to`n kairo'n: [1121]1
     * ?hen ene'rgesen, ktl: [1122]1
     * ?Ho de` Theo`s: [1123]1
     * ?Autou ga'r esmen poi'ema: [1124]1
     * ?Kai` endu'sasthai to`n kaino`n a'nthropon: [1125]1
     * ?Kai` oi ku'rioi: [1126]1
     * ?alla`: [1127]1 [1128]2
     * ?ananeousthai: [1129]1
     * ?gnori'sas emin to` muste'rion tou thele'matos autou: [1130]1
     * ?dei ga`r to` phtharto`n touto endu'sasthai aphtharsi'an: [1131]1
     * ?dokima'zontes: [1132]1
     * ?en ho kai` eklero'themen: [1133]1
     * ?en ho--dia` tes pi'steos autou: [1134]1
     * ?exagorazo'menoi: [1135]1
     * ?ei'ge: [1136]1 [1137]2
     * ?eis epainon do'xes tes cha'ritos autou: [1138]1
     * ?i'na: [1139]1 [1140]2
     * ?i'na aute`n agia'se: [1141]1
     * ?i'na gnoristhe nun: [1142]1
     * ?i'na endei'xetai--ton plouton tes cha'ritos--en chresto'teti eph'
       emas: [1143]1
     * ?i'na teleios auton enoikon dexesthe: [1144]1
     * ?orgi'zomenoi` me` amarta'nete: [1145]1
     * ?orgi'zesthe kai` me` amarta'nete: [1146]1
     * ?o kle'pton: [1147]1 [1148]2
     * ?o'ti: [1149]1
     * ?o'ti ete to kairo ekei'no chori`s Christou: [1150]1
     * ?o'ti ouk e'stin emin e pa'le pro`s haima kai` sa'rka: [1151]1
     * ?oi ku'rioi, to` di'kaion, kai` te`n iso'teta tois dou'lois
       pare'chesthe: [1152]1
     * ?oi'tines: [1153]1
     * ?stete oun: [1154]1
     * ?stete oun perizosa'menoi te`n osphu`n umon en alethei'a: [1155]1
     * aer: [1156]1 [1157]2
     * agathos: [1158]1
     * akouei9n: [1159]1
     * allelois: [1160]1
     * ana: [1161]1
     * anechomai: [1162]1
     * anakainosis: [1163]1
     * anakainizo, anakainoo: [1164]1
     * anakainoo: [1165]1
     * anakephalaioo: [1166]1
     * ananeoo: [1167]1
     * apate: [1168]1
     * archai: [1169]1 [1170]2
     * aphrosune: [1171]1
     * hagiazein: [1172]1 [1173]2 [1174]3
     * haploos: [1175]1
     * hapto: [1176]1
     * harmos: [1177]1
     * haphaa: [1178]1
     * haphai: [1179]1
     * alloi: [1180]1
     * amomos: [1181]1
     * an. Komizomai: [1182]1
     * artios: [1183]1
     * aro: [1184]1
     * asotos: [1185]1
     * ao: [1186]1
     * ha: [1187]1
     * hagioi: [1188]1
     * hagios: [1189]1
     * hagios theolegos: [1190]1
     * Akribos peripatein: [1191]1
     * Aletheu'ontes de` en aga'pe: [1192]1
     * Anecho: [1193]1
     * Apelgeko'tes: [1194]1
     * Aphtharsi'a: [1195]1
     * Haphe: [1196]1
     * ean: [1197]1
     * egeiras ton Christon, kai humas egeire: [1198]1
     * ezoopoi'ese: [1199]1
     * ek: [1200]1 [1201]2
     * ek kardias: [1202]1
     * ek pneumatos: [1203]1
     * ek tes sarkos autou kai ek ton osteon autou: [1204]1
     * ekkakein: [1205]1 [1206]2
     * eklerose hemin kleronomian: [1207]1
     * eklerothemen: [1208]1 [1209]2
     * eklerothete: [1210]1
     * eleutheros: [1211]1
     * elpizein en: [1212]1
     * en: [1213]1 [1214]2 [1215]3 [1216]4 [1217]5 [1218]6
     * en epignosei: [1219]1
     * en heauto: [1220]1
     * en hemera ponera: [1221]1 [1222]2
     * en hole te dianoi'a: [1223]1
     * en he (chariti) echari'tosen emas: [1224]1
     * en hes: [1225]1
     * en rhemati: [1226]1
     * en Epheso: [1227]1 [1228]2 [1229]3 [1230]4 [1231]5
     * en ete'rais geneais: [1232]1
     * en te kardi'a humon: [1233]1
     * en phobo Christou: [1234]1
     * entole: [1235]1
     * exousiai: [1236]1 [1237]2
     * epignosis tou Theou: [1238]1
     * episkopoi: [1239]1
     * episteuse moi to euangelion: [1240]1
     * este: [1241]1
     * epainon: [1242]1
     * Ek: [1243]1
     * Ektre'phein: [1244]1
     * Ele'nchein: [1245]1
     * En auto: [1246]1
     * En pasin: [1247]1
     * En pa'se proskartere'sei kai` dee'sei peri` pa'nton ton agi'on:
       [1248]1
     * En pleonexi'a: [1249]1
     * Eleos: [1250]1
     * he graphe: [1251]1
     * helpikate: [1252]1
     * hemas: [1253]1
     * hemeis phu'sei Ioudaioi: [1254]1
     * hen epoi'ese: [1255]1
     * hen: [1256]1 [1257]2
     * hes: [1258]1 [1259]2 [1260]3 [1261]4
     * hes eperi'sseusen eis emas: [1262]1
     * idiotes to logo: [1263]1
     * hilasterion: [1264]1
     * hina: [1265]1
     * hina e agi'a kai` amomos: [1266]1
     * hina de` eidete kai` umeis: [1267]1
     * Iesoun Christon: [1268]1
     * Israel: [1269]1
     * Ischus, kratos, energeia: [1270]1
     * Hina dunethete antistenai en te eme'ra te ponera: [1271]1
     * Hina en auto parrhesia'somai: [1272]1
     * Hina paraste'se: [1273]1
     * osme euodias to Kurio.: [1274]1
     * ho Dauidos odas eis ton Theon kai humnous sunetaxato: [1275]1
     * ho arrhabo`n tes kleronomi'as emon: [1276]1
     * ho diabolos: [1277]1 [1278]2
     * ho euloge'sas hemas en pa'se eulogi'a pneumatike: [1279]1
     * ho klepsas: [1280]1
     * ho men gar humnos esti theon, to de enkomion ton anthropon: [1281]1
     * ho plesi'on: [1282]1
     * ho poneros: [1283]1
     * ho: [1284]1
     * Orge: [1285]1
     * humon: [1286]1
     * huper ano: [1287]1
     * hupo ekklesion pemphthentes: [1288]1
     * umnoi men es tous theous poiountai, epainoi de es anthropous:
       [1289]1
     * humnos; he pros theon ode: [1290]1
     * Humeis oi kath' e'na: [1291]1
     * Hupe`r hou: [1292]1
     * Hupera'no: [1293]1
     * odai: [1294]1
     * Hos: [1295]1
     * he: [1296]1
     * ho latreu'o: [1297]1
     * rhema: [1298]1
     * Rhema: [1299]1
     * Auto`s ga'r estin e eire'ne emon, o poie'sas ta` ampho'tera e`n,
       kai` to` meso'toichon tou phragmou lu'sas, te`n e'chthran, en te
       sarki` autou, to`n no'mon ton entolon en do'gmasi katarge'sas:
       [1300]1
     * Dia thelematos Theou: [1301]1
     * Dia: [1302]1
     * Dia` pa'ses proseuches kai` dee'seos: [1303]1
     * Dianoia: [1304]1
     * Dio` le'gei: [1305]1
     * Doulos: [1306]1 [1307]2
     * Dokimazein: [1308]1
     * Duna'mei: [1309]1
     * Ei gar he aparche ze, kai hemeis: [1310]1
     * Euangelisthai: [1311]1
     * Eulogetos ho Theos;: [1312]1
     * Eire'ne tois adelphois: [1313]1
     * Eis oikonomi'an tou plero'matos ton kairon, anakephalaio'sasthai,
       ktl.: [1314]1
     * Zoopoiein: [1315]1
     * Thalpein: [1316]1
     * Theos: [1317]1
     * Theou: [1318]1 [1319]2 [1320]3 [1321]4
     * Thureos: [1322]1
     * Kurios: [1323]1 [1324]2 [1325]3
     * Kai: [1326]1
     * Kathos: [1327]1
     * Kathari'sas: [1328]1
     * Katho`s kai`: [1329]1
     * Kai` aga'pe meta` pi'steos: [1330]1
     * Kai` a'panta katergasa'menoi stenai: [1331]1
     * Kai` auto`s e'doke: [1332]1
     * Kai` endusa'menoi to`n tho'raka tes dikaiosu'nes: [1333]1
     * Kai` o'ntas emas: [1334]1
     * Kainos: [1335]1
     * Kaki'a: [1336]1
     * Kata` apoka'lupsin: [1337]1
     * Kata` te`n du'namin te`n energoume'nen en emin: [1338]1
     * Kenos: [1339]1
     * Kenoi logoi: [1340]1
     * Kubeia: [1341]1
     * Lalountes eautois: [1342]1
     * Martureo: [1343]1
     * Mnemeion kaino`n: [1344]1
     * Muste'rion tou euangeli'ou: [1345]1
     * Neokoros: [1346]1
     * Nouthesi'a: [1347]1
     * Oi?s proetoi'mase: [1348]1
     * Ou'tos: [1349]1
     * Pas lo'gos sapros: [1350]1
     * Pos: [1351]1
     * Parrhesi'a: [1352]1 [1353]2
     * Paidei'a: [1354]1
     * Panopli'an: [1355]1
     * Parakalo oun umas ego` o de'smios en Kuri'o: [1356]1
     * Plen: [1357]1
     * Ple'roma: [1358]1 [1359]2
     * Pneu'mati: [1360]1
     * Poiountes to` the'lema tou Theou: [1361]1
     * Poneros: [1362]1
     * Praotes: [1363]1
     * Pro`s to` du'nasthai umas ste?nai pro`s ta`s methodei'as tou
       diabo'lou: [1364]1
     * Pro'thesin ton aio'non: [1365]1
     * Sumbibazo: [1366]1
     * Sunarmologeo: [1367]1
     * Sunezoopoi'ese to Christo: [1368]1
     * Ta panta: [1369]1
     * To Theo kai` patri': [1370]1
     * Ta` pneumatika: [1371]1
     * Te'leios: [1372]1
     * To` muste'rion touto me'ga esti'n: [1373]1
     * Christos: [1374]1
     * Christo`s te`n ekklesi'an: [1375]1
     * Christou: [1376]1
     * a'dontes en te kardi'a: [1377]1
     * a'dontes kai` psa'llontes: [1378]1
     * a'theoi: [1379]1
     * a'rchonta: [1380]1 [1381]2
     * a'sophoi: [1382]1
     * a'phrones: [1383]1
     * a'phron: [1384]1
     * arrhabo`n: [1385]1
     * agatho`s pro`s oikodome`n: [1386]1
     * agathosu'ne: [1387]1
     * agapa'to: [1388]1
     * agapo'nton: [1389]1
     * adelpho`s: [1390]1
     * akou'santes to`n lo'gon tes alethei'as, to` euang. tes soteri'as
       umon: [1391]1
     * aletheia: [1392]1
     * alethes: [1393]1
     * alethei'as: [1394]1
     * aletheu'ein: [1395]1
     * aletheu'ontes: [1396]1
     * all' ektre'phete auta` en paidei'a kai` nouthesi'a Kuri'ou: [1397]1
     * anakephalaio'sasthai: [1398]1
     * anala'bete te`n panopli'an tou Theou: [1399]1
     * ananeoo: [1400]1
     * anecho'menoi alle'lon en aga'pe: [1401]1
     * anech.: [1402]1
     * anti'lutron: [1403]1
     * axi'os peripatesai tes kle'seos hes ekle'thete: [1404]1
     * apa'tes: [1405]1
     * apeitheia: [1406]1
     * apo` Theou patro`s kai` Kuri'ou Iesou Christou: [1407]1
     * apo` ton aio'non: [1408]1
     * apo` ton aio'non kai` apo` ton geneon: [1409]1
     * apo'lousai ta`s amarti'as sou: [1410]1
     * apothe'sthai: [1411]1
     * apokalupsis: [1412]1
     * apokatalla'xe: [1413]1
     * apolu'trosis: [1414]1
     * asoti'a: [1415]1
     * agi'a kai` a'momos: [1416]1
     * agiazein: [1417]1
     * agia'se: [1418]1 [1419]2 [1420]3
     * amarti'a: [1421]1 [1422]2
     * amarti'ai: [1423]1
     * aplo'tes: [1424]1
     * aion: [1425]1 [1426]2 [1427]3
     * aither: [1428]1
     * aitein: [1429]1
     * aichmalotoi: [1430]1
     * aichmalosia: [1431]1
     * aidein: [1432]1
     * aion: [1433]1
     * auten: [1434]1
     * auton kai` umon: [1435]1
     * agorazein: [1436]1
     * aiones: [1437]1
     * aischro'tes: [1438]1 [1439]2
     * aischros: [1440]1
     * aitoumai: [1441]1
     * au'xei eis nao`n a'gion: [1442]1
     * au'xesin poieitai: [1443]1 [1444]2
     * au'xesin poieitai eis oikodome`n, en aga'pe: [1445]1
     * auto`s: [1446]1
     * auto`s eauto: [1447]1
     * basileia ton ouranon: [1448]1
     * basileus ton aionon: [1449]1
     * basileus tou aionos: [1450]1
     * basilei'a tou Christou kai` Theou: [1451]1
     * blasphemi'a: [1452]1
     * genea: [1453]1 [1454]2
     * geneais: [1455]1
     * gino'skontes: [1456]1 [1457]2
     * gnonai: [1458]1
     * gnonai te: [1459]1
     * gnosis: [1460]1
     * gnori'sai: [1461]1
     * grammateus: [1462]1
     * deesis: [1463]1 [1464]2
     * deo: [1465]1
     * didomi: [1466]1
     * dikaios: [1467]1
     * dogma: [1468]1
     * daimonia: [1469]1
     * despotes: [1470]1
     * dia Iesou Christou: [1471]1
     * dia pa'nton: [1472]1
     * dia: [1473]1 [1474]2
     * diabolos: [1475]1
     * di' apokalupseos: [1476]1
     * dia` pases aphes tes epichoregias: [1477]1
     * dia` pases aphes, ktl.: [1478]1
     * dia` pa'ses aphes epichoregi'as: [1479]1
     * dia` tes ekklesi'as: [1480]1
     * dia` tes pi'steos: [1481]1
     * dia` ton aphon: [1482]1
     * dia` ton aphon kai` sunde'smon: [1483]1
     * dia` te`n polle`n aga'pen autou: [1484]1
     * dia` tou haimatos autou: [1485]1
     * dia'konos: [1486]1 [1487]2 [1488]3
     * diakonia: [1489]1
     * diakonia: [1490]1
     * diallassein, katallassein: [1491]1
     * dianoian: [1492]1
     * dianoias : [1493]1
     * dianoi'a: [1494]1
     * didaskaloi: [1495]1
     * didaskalos: [1496]1
     * didaskein: [1497]1
     * dida'skontes kai` nouthetountes eautou's: [1498]1
     * didaska'lous: [1499]1
     * dikaiosu'ne: [1500]1 [1501]2
     * dio` le'gei: [1502]1
     * diploos: [1503]1
     * do'gma: [1504]1
     * do'xes: [1505]1
     * douloi tou Christou: [1506]1
     * doulos: [1507]1 [1508]2
     * dotheisan: [1509]1
     * douleu'ontes: [1510]1
     * douleu'ontes, os to Kuri'o kai` ouk anthro'pois: [1511]1
     * douleuontes: [1512]1
     * duna'mei krataiothenai: [1513]1
     * duna'mei krataiothe?nai dia` tou pneu'matos: [1514]1
     * dorea`n: [1515]1
     * e'thne en sarki': [1516]1
     * e'sontai' moi eis peripoi'esin: [1517]1
     * e'chthran: [1518]1 [1519]2 [1520]3 [1521]4
     * ego` Paulos: [1522]1
     * edida'chthete: [1523]1
     * edida'chthete--?apothe'sthai umas: [1524]1
     * ek psuches: [1525]1
     * ekklesi'a e`n periepoie'sato: [1526]1
     * ekklesi'a: [1527]1
     * eklero'themen: [1528]1 [1529]2
     * elachistote'ros: [1530]1
     * ele'nchete: [1531]1
     * elencho'mena: [1532]1
     * elthon: [1533]1
     * elpi'da me` e'chontes: [1534]1
     * en: [1535]1 [1536]2 [1537]3 [1538]4 [1539]5
     * en ho: [1540]1
     * en ho dune'sesthe pa'nta ta` be'le tou ponerou ta` pepurome'na
       sbe'sai: [1541]1
     * en ho kai` pisteu'santes esphragi'sthete: [1542]1
     * en ho kai` umeis: [1543]1
     * en rhe'mati: [1544]1
     * en Kuri'o: [1545]1
     * en Kuri'o: [1546]1
     * en Christo: [1547]1 [1548]2
     * en Christo Iesou kai en te ekklesi'a: [1549]1
     * en aga'pe: [1550]1
     * en aga'pe: [1551]1 [1552]2 [1553]3
     * en aga'pe errizome'noi kai` tethemeliome'noi i'na, ktl.: [1554]1
     * en aga'pe spouda'zontes: [1555]1
     * en anoi'xei tou sto'mato's: [1556]1 [1557]2
     * en aphtharsi'a: [1558]1
     * en aplo'teti tes kardi'as: [1559]1
     * en auto: [1560]1
     * en bi'blo psalmon: [1561]1
     * en do'gmasi: [1562]1 [1563]2 [1564]3
     * en epourania: [1565]1
     * en eni` pneu'mati: [1566]1
     * en etoimasi'a tou euangeli'ou tes eire'nes: [1567]1
     * en kuri'o: [1568]1
     * en oli'go: [1569]1
     * en pa'se sophi'a kai` phrone'sei: [1570]1
     * en parrhesi'a: [1571]1
     * en parrhesi'a gnori'sai: [1572]1
     * en parhrhesi'a gnori'sai: [1573]1
     * en panourgi'a pro`s te`n methodei'an tes pla'nes: [1574]1
     * en panti` kairo: [1575]1
     * en panti': [1576]1
     * en pleonexi'a: [1577]1
     * en pneu'mati: [1578]1 [1579]2
     * en te ekklesi'a kai` en Christo Iesou: [1580]1 [1581]2
     * en te kubei'a ton anthro'pon: [1582]1
     * en te sarki: [1583]1
     * en te sarki` autou: [1584]1
     * en to aioni tou'to alla` kai` en to me'llonti: [1585]1
     * en to ai'mati tou Christou: [1586]1
     * en to pneu'mati' mou: [1587]1
     * en to psalmo to deute'ro: [1588]1
     * en tais kardi'ais: [1589]1
     * en tais kardi'ais umon, errhizome'noi: [1590]1
     * en tois agi'ois: [1591]1
     * en tois aiosin tois eperchome'nois: [1592]1
     * en tois epourani'ois: [1593]1 [1594]2 [1595]3
     * en tois uiois tes apeithei'as: [1596]1
     * en chresto'teti: [1597]1
     * endei'xetai: [1598]1
     * endu'sasthe te`n panopli'an tou Theou: [1599]1
     * entolon: [1600]1
     * ex hou: [1601]1
     * exele'xato: [1602]1
     * exischu'sete katalabe'sthai: [1603]1
     * exousi'a: [1604]1
     * exousi'as: [1605]1 [1606]2
     * epignosis: [1607]1
     * epi` to themeli'o ton aposto'lon kai` propheton: [1608]1
     * epignosis: [1609]1 [1610]2 [1611]3
     * epithumi'a: [1612]1
     * epipha'neian tes do'xes tou mega'lou Theou kai` soteros emon Iesou
       Christou: [1613]1
     * epichoregia: [1614]1
     * epichoregi'a: [1615]1
     * epichoregi'as kat' ene'rgeian: [1616]1
     * e`n pneuma: [1617]1
     * e`n soma: [1618]1
     * e'kastos: [1619]1
     * e'kastos te`n eautou gunaika ou'tos agapa'to os eauto'n: [1620]1
     * etoimasi'a: [1621]1 [1622]2
     * eimi: [1623]1
     * eirenen: [1624]1
     * eis: [1625]1 [1626]2 [1627]3 [1628]4
     * eis auton: [1629]1
     * eis diakonian tois hagiois: [1630]1
     * eis thanaton: [1631]1
     * eis to einai hemas en auto: [1632]1
     * eis ton aiona: [1633]1
     * eis tous aionas: [1634]1
     * eis tous aionas ton aionon: [1635]1
     * eis--eis: [1636]1
     * eige akousate: [1637]1
     * einai agi'ous kai` amo'mous kateno'pion autou: [1638]1
     * einai agious kai` amomous: [1639]1
     * einai emas agi'ous: [1640]1
     * einai ta` e'thne sunklerono'ma, ktl.: [1641]1
     * heis Theo`s kai` Pate`r pa'nton, o epi` pa'nton kai` dia` pa'nton
       kai` en pasin hemin.: [1642]1
     * euangelisthai: [1643]1
     * euangelisasthai: [1644]1
     * euangelistes: [1645]1
     * eulogein: [1646]1
     * eutrapelos: [1647]1
     * eutrapelia: [1648]1
     * eido'tes : [1649]1
     * eis: [1650]1 [1651]2
     * eis a'ndra te'leion: [1652]1 [1653]2
     * eis a'ndra te'leion, eis me'tron eliki'as, ktl.: [1654]1
     * eis apolu'trosin tes peripoie'seos: [1655]1
     * eis auto'n: [1656]1
     * eis hauto'n: [1657]1 [1658]2
     * eis auto` touto agrupnountes: [1659]1
     * eis basilei'an tou uiou tes aga'pes autou: [1660]1
     * eis e'rgon diakoni'as: [1661]1
     * eis e'na kaino`n a'nthropon: [1662]1
     * eis me'tron eliki'as tou plero'matos tou Christou: [1663]1
     * eis me'tron, ktl.: [1664]1
     * eis osme`n euodi'as: [1665]1
     * eis pan to` ple'roma tou Theou: [1666]1
     * eis pa'sas ta`s genea`s tou aionos ton aio'non: [1667]1
     * eis te`n eno'teta: [1668]1
     * eis to` einai emas, eis e'painon tes do'xes autou: [1669]1
     * eis to` eide'nai umas, ktl.: [1670]1
     * eu'splanchnoi: [1671]1
     * eua'reston to Theo: [1672]1
     * euangeli'ou: [1673]1 [1674]2 [1675]3
     * eudoki'a: [1676]1 [1677]2 [1678]3 [1679]4
     * eudoki'a tou thelematos: [1680]1
     * e de` gune`: [1681]1
     * e de` gune` i'na phobetai to`n a'ndra: [1682]1
     * e do'xa: [1683]1
     * e kephale` pa'ses arches kai` exousi'as: [1684]1
     * e oikonomi'a tou musteri'ou tou apokekrumme'nou: [1685]1
     * e polupoi'kilos sophi'a: [1686]1
     * e`n: [1687]1
     * e'tis: [1688]1
     * eliki'a: [1689]1
     * eliki'as: [1690]1
     * thele'mata: [1691]1
     * thli'psesi: [1692]1
     * thumos: [1693]1 [1694]2
     * thusi'a: [1695]1
     * i'ste: [1696]1 [1697]2 [1698]3
     * i'na: [1699]1
     * i'na dothe: [1700]1 [1701]2
     * i'na moi dothe lo'gos: [1702]1
     * i'na moi dothe lo'gos en anoi'xei tou sto'mato's mou en parrhesi'a
       gnori'sai, ktl.: [1703]1
     * i'na plero'se ta` pa'nta: [1704]1
     * kosmos: [1705]1
     * kurios: [1706]1 [1707]2
     * kai: [1708]1 [1709]2 [1710]3
     * kai emphatikoteron: [1711]1
     * kai autos esti sote`r tou so'matos: [1712]1
     * kai ti's o ploutos tes do'xes tes kleronomi'as autou: [1713]1
     * kai cheirotonethentes: [1714]1
     * kai: [1715]1
     * kathos: [1716]1
     * katharizein: [1717]1
     * kathari'zein: [1718]1
     * kathari'sas: [1719]1 [1720]2 [1721]3 [1722]4 [1723]5 [1724]6
       [1725]7
     * katho`s kai` ekle'thete en mia elpi'di tes kle'seos umon: [1726]1
     * katho's: [1727]1
     * katho's estin ale'theia en to Iesou: [1728]1
     * kai` auto`n e'doken kephale`n upe`r pa'nta te ekklesi'a: [1729]1
     * kai` en to kra'tei tes ischu'os autou: [1730]1
     * kai` e'metha te'kna phu'sei orges: [1731]1
     * kai` xe'noi ton diathekon tes epangeli'as: [1732]1
     * kai` touto: [1733]1
     * kai` umon auton o ku'rio's: [1734]1
     * kai` umeis: [1735]1
     * kainon: [1736]1
     * kainos: [1737]1 [1738]2 [1739]3 [1740]4 [1741]5 [1742]6
     * kaino`s a'nthropos: [1743]1
     * kairos: [1744]1 [1745]2 [1746]3 [1747]4
     * kalos: [1748]1
     * kardia: [1749]1 [1750]2 [1751]3
     * kardias : [1752]1
     * kardi'a: [1753]1 [1754]2
     * kata pneuma: [1755]1
     * kata sarka: [1756]1 [1757]2
     * kata: [1758]1 [1759]2 [1760]3 [1761]4
     * kata` ene'rgeian: [1762]1
     * kata` pro'thesin: [1763]1
     * kata` ta`s epithumi'as tes apa'tes: [1764]1
     * kata` te`n dorea`n tes cha'ritos tou Theou: [1765]1
     * kata` te`n ene'rgeian tou kra'tous tes ischu'os autou: [1766]1
     * kata` te`n eudoki'an autou, e`n proe'theto en auto: [1767]1
     * kata` te`n eudoki'an tou thele'matos autou: [1768]1
     * kata` te`n prote'ran anastrophe`n: [1769]1
     * kata` to` me'tron tes doreas tou Christou: [1770]1
     * kata` to`n a'rchonta tes exousi'as tou ae'ros: [1771]1
     * katalabe'sthai: [1772]1
     * katante'somen : [1773]1
     * katargesas: [1774]1 [1775]2
     * katargein e'chthran: [1776]1
     * katarge'sas: [1777]1 [1778]2 [1779]3
     * katarge'sas ton nomon: [1780]1
     * katartizo: [1781]1
     * katartismos: [1782]1
     * katergazesthai: [1783]1
     * katoikesai to`n Christo`n dia` tes pi'steos en tais kardi'ais umon:
       [1784]1
     * katoikete'rion: [1785]1
     * katoikete'rion tou theou: [1786]1
     * kenois logois: [1787]1
     * kephalen: [1788]1
     * kephalaioo: [1789]1
     * klesin kalein, agapen agapan: [1790]1
     * klesis: [1791]1
     * kleroo: [1792]1
     * kleroun: [1793]1
     * klerousthai: [1794]1
     * kludonizo'menoi kai` periphero'menoi panti` ane'mo: [1795]1
     * konomi'a: [1796]1
     * kosmokratores: [1797]1
     * kosmokrator: [1798]1
     * krataiothenai eis to`n e'so a'nthropon: [1799]1
     * kubeia: [1800]1
     * kubos: [1801]1
     * lego: [1802]1
     * luein e'chthran: [1803]1
     * lusas: [1804]1 [1805]2
     * lusas to` meso'toichon: [1806]1
     * lalountes eautois: [1807]1
     * lao`s eis peripoi'esin: [1808]1
     * lo'gos: [1809]1
     * loutron tou u'datos: [1810]1
     * lu'sas: [1811]1
     * lu'tron anti` pollon: [1812]1
     * misthios: [1813]1
     * makrothumi'a: [1814]1
     * manthanein to`n Christo'n: [1815]1
     * martu'romai: [1816]1
     * mataio'tes: [1817]1
     * me'chri katante'somen oi pa'ntes: [1818]1
     * methodeuo: [1819]1
     * methodei'a: [1820]1
     * meso'toichon: [1821]1 [1822]2
     * meso'toichon tou phragmou: [1823]1
     * meta hodos: [1824]1
     * meta pho'bou kai` tro'mou: [1825]1
     * met' eunoias: [1826]1 [1827]2
     * meta` makroth.: [1828]1
     * meta` ton presbute'ron kai` grammate'on: [1829]1
     * me` ekkakein: [1830]1
     * me` sunkoinoneite: [1831]1
     * mi'an upe`r amartion thusi'an: [1832]1
     * misthotos: [1833]1
     * morphen doulou labon: [1834]1
     * musterion: [1835]1 [1836]2
     * muste'rion: [1837]1 [1838]2
     * morologia: [1839]1
     * neon: [1840]1
     * neos: [1841]1 [1842]2 [1843]3
     * neos a'nthropos: [1844]1
     * ne'pios: [1845]1
     * no'mo: [1846]1
     * no'mon: [1847]1 [1848]2 [1849]3
     * nous: [1850]1 [1851]2 [1852]3 [1853]4 [1854]5 [1855]6
     * nous, kardia, psuche: [1856]1
     * nous, tithemi: [1857]1
     * noutheteo: [1858]1
     * xe'noi: [1859]1
     * o'ntes: [1860]1 [1861]2 [1862]3
     * o agapeto`s adelpho`s kai` pisto`s dia'konos en kuri'o: [1863]1
     * o de'smios: [1864]1
     * o de'smios tou Christou: [1865]1
     * o pate`r tes do'xes: [1866]1
     * o' ea'n ti: [1867]1
     * o's estin eidolola'tres: [1868]1
     * o'ti: [1869]1
     * o'ti ou'tos ege'neto eudoki'a e'mprosthe'n sou: [1870]1
     * o', ti ean: [1871]1
     * osio'tes: [1872]1
     * oiktirmos: [1873]1
     * hoi ek tes Kaisaros oikias: [1874]1
     * hoi periiontes ekerutton: [1875]1
     * oida ego o'ti kairo`n umeis exagora'zete: [1876]1
     * oikos: [1877]1
     * oinon ne'on eis askou`s kainous: [1878]1
     * hois: [1879]1 [1880]2
     * hois oen autois: [1881]1
     * hou phusei, alla tisi nomois: [1882]1
     * oun: [1883]1
     * oikeioi: [1884]1
     * oikodome`n tes chrei'as: [1885]1
     * oikonomi'a: [1886]1 [1887]2 [1888]3 [1889]4 [1890]5 [1891]6 [1892]7
     * oi lego'menoi akrobusti'a: [1893]1
     * ouk anekonta: [1894]1
     * ou'tos: [1895]1
     * panta: [1896]1
     * pistis: [1897]1 [1898]2
     * pistis : [1899]1
     * pan rhesis: [1900]1
     * pasa he oikodome: [1901]1
     * pasa patria: [1902]1 [1903]2
     * poros: [1904]1
     * pos akribos peripateite: [1905]1
     * pa'le: [1906]1
     * pa'nta: [1907]1
     * pa'nton: [1908]1
     * pa'roikoi: [1909]1
     * palingenesia: [1910]1
     * paradidonai: [1911]1 [1912]2
     * parakale'se ta`s kardi'as umon: [1913]1
     * pare'doken eauto`n: [1914]1
     * parthenon hagnen parastesai to Christo: [1915]1
     * parorgismos: [1916]1
     * patria: [1917]1
     * patria: [1918]1
     * pepisteumai to euangelion: [1919]1
     * peporotai: [1920]1
     * peripateite: [1921]1
     * peripoiesis: [1922]1
     * perisseuo: [1923]1
     * pephotisme'nous tou`s ophthalmou`s tes kardi'as umon: [1924]1
     * pi'stis kata ten energeian: [1925]1
     * pi'stis ton energeias: [1926]1
     * pikros: [1927]1
     * pistos: [1928]1
     * pisteu'ein: [1929]1
     * pisteu'ontas kata` ene'rgeian: [1930]1
     * pleroma: [1931]1
     * pleonexia: [1932]1
     * pleonexi'a: [1933]1
     * ple`n: [1934]1
     * ple'roma: [1935]1 [1936]2 [1937]3
     * ple'roma : [1938]1
     * ple'roma tes poleos: [1939]1
     * pleroo: [1940]1
     * plerousthe: [1941]1
     * pleroumenou: [1942]1
     * pleroume'nou: [1943]1 [1944]2
     * plero'matos: [1945]1
     * ploutos tes do'xes: [1946]1
     * plou'sios o`n en ele'ei: [1947]1
     * pneumatos: [1948]1
     * pneuma: [1949]1 [1950]2 [1951]3 [1952]4 [1953]5
     * pneuma sophi'as: [1954]1
     * pneuma, nous, kardia, psuche: [1955]1
     * pneu'matos: [1956]1 [1957]2 [1958]3
     * pneumatikai poneriai: [1959]1
     * pneumatikai poneri'ai: [1960]1
     * poion eire'nen: [1961]1
     * poimenes: [1962]1
     * poiou?ntes: [1963]1
     * politei'a: [1964]1
     * politei'a tou Israel: [1965]1
     * poneriai: [1966]1
     * pro chronon aionion: [1967]1
     * pros: [1968]1
     * pros theous hosion kai pros anthropous dikaion esti: [1969]1
     * pros kat: [1970]1
     * pros, eis--eis: [1971]1
     * praos: [1972]1
     * praitorion: [1973]1
     * presbeu'on en alu'sei eimi: [1974]1
     * pro` kataboles ko'smou: [1975]1
     * pro`s o`: [1976]1
     * pro`s to`n katartismo`n ton agi'on, eis e'rgon diakoni'as, eis
       oikodome`n tou so'matos tou Christou: [1977]1
     * pro'thesin--pro` chro'non aioni'on: [1978]1
     * proori'sas: [1979]1
     * prosagoge: [1980]1
     * proseuche: [1981]1 [1982]2
     * proseucho'menoi: [1983]1
     * prospherein: [1984]1
     * prosphora: [1985]1
     * prosphora`n kai` thusi'an: [1986]1
     * propheton: [1987]1
     * pro'te: [1988]1
     * pro'te, en epangeli'a: [1989]1
     * pulegesas--katho`s exele'xato emas: [1990]1
     * po'rosin tes kardi'as: [1991]1
     * poros: [1992]1
     * poroo: [1993]1
     * re?ma Theou: [1994]1
     * sarx: [1995]1 [1996]2 [1997]3 [1998]4
     * sarx mia: [1999]1
     * sunesis: [2000]1
     * sussoma: [2001]1
     * sapros: [2002]1
     * sesosmenous einai: [2003]1
     * skotos: [2004]1
     * sko'tos: [2005]1
     * sophoi: [2006]1
     * spouda'zontes: [2007]1
     * stenagmoi alaletoi: [2008]1
     * su'ssoma: [2009]1
     * sumbibazo'menon dia` ton aphog: [2010]1
     * sumbib. dia--kata: [2011]1
     * sumbib. dia` pases aphes: [2012]1
     * summachia: [2013]1
     * sumpolitai: [2014]1
     * sunarmologoume'ne: [2015]1
     * sunezoopoi'ese, sunegeire, sunekathise: [2016]1
     * sunergos en Christo, agapetos en Kurio, dokimos en Christo,
       eklektos en Kurio: [2017]1
     * sunientes: [2018]1
     * sunoikodomeisthe: [2019]1
     * ta aichmalota: [2020]1
     * ta katotera mere tes ges: [2021]1
     * ta panta: [2022]1
     * te: [2023]1
     * to ek merous: [2024]1
     * to hippikon: [2025]1
     * to kalon kai to aischron: [2026]1
     * to loipon, adelphoi mou, endunamousthe en Kurio: [2027]1
     * to pisteuein: [2028]1
     * to te'leion: [2029]1
     * ton onta huper panta ta oromena kai ta nooumena Christon: [2030]1
     * ton kata` te`n prot. ktl.: [2031]1
     * tes ges: [2032]1
     * tes cha'ritos tes dothei'ses: [2033]1
     * te: [2034]1
     * te dianoi'a: [2035]1
     * te dianoi'a tes kardi'as auton: [2036]1
     * ton entolon: [2037]1
     * to Theo kai patri: [2038]1
     * to loutro tou hudatos to: [2039]1
     * to loutro, ktl.: [2040]1
     * to pneu'mati tou noo`s umon: [2041]1
     * to proseuche proskarterountes: [2042]1
     * to upe`r pa'nta poiesai du'nameno: [2043]1
     * ta` auta` poieite pro`s autou's: [2044]1
     * ta` epi` tois ouranois kai` ta epi tes ges: [2045]1
     * ta` kat' eme': [2046]1
     * ta` kruphe gino'mena: [2047]1
     * ta` pa'nta: [2048]1 [2049]2
     * ta` pa'nta en pasi: [2050]1
     * ta` pneumata: [2051]1
     * ta` pneumatika` tes poneri'as: [2052]1 [2053]2
     * ta` upsela` phronountes: [2054]1
     * tais archais kai` tais exousi'ais en tois epourani'ois: [2055]1
     * tapeinophrosu'nes: [2056]1
     * te'leios: [2057]1
     * tetuphlotai: [2058]1
     * te`n aphesin ton paraptoma'ton: [2059]1
     * te`n iso'teta: [2060]1
     * te`n kath' umas pi'stin: [2061]1
     * te`n parrhesi'an kai` prosagoge`n en pepoithe'sei: [2062]1
     * ti' pra'sso: [2063]1
     * ti' to` uperba'llon me'gethos tes duna'meos autou: [2064]1
     * to` pneuma' estin to` zoopoioun: [2065]1
     * to` soma dia` ton aphon epichoregou'menon: [2066]1
     * to` uperba'llon me'gethos, ktl: [2067]1
     * to`n a'rchonta tes exousi'as: [2068]1
     * to`n anexichni'aston ploutos tou Christou: [2069]1
     * to`n aiona tou ko'smou: [2070]1
     * to`n thureo`n tes pi'steos: [2071]1
     * to`n kata` Theo`n ktisthe'nta, ktl.: [2072]1
     * tous de didaskalous: [2073]1
     * tous men apostolous, tous de prophetas, tou de euangelistas, tous
       de poimenas: [2074]1
     * tous men--tous de: [2075]1
     * tois hagiois--kaii pistois en Christo: [2076]1
     * tois engus: [2077]1
     * tois dia ton Christon desmois enabrunetai mallon e basileus
       diademati: [2078]1
     * tois ousin: [2079]1
     * tois ousin en Epheso : [2080]1
     * tois parapto'masi kai` tais amarti'ais: [2081]1
     * tou en rhemati: [2082]1
     * tou Kuriou hemon Iesou Christou: [2083]1
     * tou aionos: [2084]1
     * tou pneu'matos: [2085]1
     * tou pneu'matos tou nun energountos, ktl.: [2086]1
     * tou ponerou: [2087]1
     * tou sko'tous tou aionos tou'tou: [2088]1
     * tou`s amphote'rous en eni` so'mati: [2089]1
     * tou`s de` poime'nas kai` didaska'lous: [2090]1
     * tou`s du'o: [2091]1
     * tou`s proelpiko'tas en to Christo: [2092]1
     * tou'tou cha'rin: [2093]1
     * umas: [2094]1 [2095]2
     * umin: [2096]1
     * umon: [2097]1
     * umeis: [2098]1
     * umeis hoi tote o'ntes makra`n, engu`s egene'thete: [2099]1
     * upe`r emon: [2100]1
     * upe`r tes eudoki'as: [2101]1
     * upe`r umon ton ethnon: [2102]1
     * uper ekperissou hon aitou'metha e` nooumen: [2103]1
     * upo` tou photos: [2104]1
     * huiothesia: [2105]1
     * uiois ton anthro'pon: [2106]1
     * uiou tou Theou: [2107]1
     * phusei: [2108]1
     * phaneroutai: [2109]1 [2110]2
     * phanerou'menon: [2111]1 [2112]2 [2113]3
     * phtheiro'menon: [2114]1
     * phobeo: [2115]1
     * phronema: [2116]1
     * phronema tes sarkos : [2117]1
     * phronema tou pneumatos : [2118]1
     * phronesin: [2119]1
     * phronesis: [2120]1 [2121]2
     * phronesis : [2122]1
     * phragmou: [2123]1
     * phroneo: [2124]1
     * phu'sei: [2125]1 [2126]2
     * phu'sei : [2127]1
     * phu'sis: [2128]1 [2129]2 [2130]3 [2131]4 [2132]5 [2133]6
     * photizein: [2134]1
     * photisai: [2135]1
     * photisai pantas: [2136]1
     * photos: [2137]1
     * photismos tou euangeli'ou: [2138]1
     * charin charitoun: [2139]1
     * charis: [2140]1 [2141]2 [2142]3 [2143]4 [2144]5
     * charis : [2145]1
     * cha'rin didonai: [2146]1
     * cha'ris: [2147]1
     * cha'ritos: [2148]1
     * charizo'menoi eautois: [2149]1
     * charitoo: [2150]1
     * choregeo, choros, ago: [2151]1
     * chronos: [2152]1 [2153]2
     * chrestos: [2154]1
     * chresto'teti: [2155]1
     * chrestoi': [2156]1
     * psa'llein: [2157]1
     * psalmon: [2158]1
     * psalmos: [2159]1
     * psalmos, u'mnos, ode: [2160]1
     * psuche: [2161]1 [2162]2 [2163]3 [2164]4
     * os: [2165]1 [2166]2
     * os dei me lalesai: [2167]1
     * os nun apokalu'phthe . . . . en pneu'mati: [2168]1
     * os to Kuri'o: [2169]1
     * os to Christo: [2170]1
     __________________________________________________________________

Index of Latin Words and Phrases

     * Ergo, says Calvin, nemo fidelis, nisi qui etiam sanctus: et nemo
       rursum sanctus, nisi qui fidelis. : [2171]1
     * jure divino: [2172]1
     * unitatem ecclesiae, quod est corpus spirituale.: [2173]1
     * "Vitam Dei," says Beza, "appellat vitam illam, qua Deus vivit in
       suis.": [2174]1
     * kleroun: [2175]1
     * Apostolis proximi erant Evangelistae: [2176]1
     * Carmen Christo quasi Deo dicunt secum invicem: [2177]1
     * Dicit mortuos fuisse: [2178]1
     * Dicit nos esse ejus membra, ex carne et ossibus: [2179]1
     * Duabus de causis angelos quoque oportuit cum Deo pacificari, nam
       quam creaturae sint extra lapsus periculum non erant, non nisi
       Christi gratia fuissent confirmati . . . . Deinde in hac ipsa
       obedientia, quam praestant Deo, non est tam exquisita perfectio, ut
       Deo omni ex parte et extra veniam satisfaciat.: [2180]1
     * Ephesios monet, ne sub occasione emolumenti furti crimen incurrant,
       furtum nominans, omne quod alterius damno quaeritur.: [2181]1
     * Faltitur ergo siquis seorsum crescere appetit.: [2182]1
     * Gentium vocatio mirabile est divinae bonitatis opus, quod filiis
       parentes et avi nepotibus tradere per manus debent, ut nunquam ex
       hominum animis silentio deleatur.: [2183]1
     * Hoc autem axioma sumit Christus, Ab initio Deus marem adjunxit
       feminae, ut duo efficerent integrum hominem. Ergo qui uxorem
       repudiat, quasi dimidiam sui partem a seipso avellit. Hoc autem
       minime patitur natura, ut corpus suum quispiam discerpat.: [2184]1
     * Hoc signo vinces: [2185]1
     * Idem in epistola: [2186]1
     * Minarum enim et omnis atrocitatis hoc initium est, quod servos
       domini, quasi sua tantum causa natos, nihilo pluris faciunt quam
       pecudes. Ergo sub una specie vetat ne contumeliose et atrociter
       tracteatur.: [2187]1
     * Neque enim Satanam modo et peccatum et mortem totosque inferos
       prostravit, sed ex rebellibus quotidie facit sibi obsequentem
       populum, quum verbo suo carnis nostrae lasciviam domat; rursus
       hostes suos, h. e. impios omnes quasi ferreis catenis continet
       constrictos, dum illorum furorem cohibet sua virtute, ne plus
       valeant, quam illis concedit.: [2188]1
     * Nihil ergo de Christo didicit qui nihil vita ab infidelibus
       differt; neque eninm a mortificatione carnis separari potest
       Christi cognitio.: [2189]1
     * Nihil tamen impedit, quominus angelos quoque dicamus recollectos
       fuisse, non ex dissipatione, sed primum. ut perfecte et solide
       adhereant Deo; deinde ut perpetuum statum retineant . . . . Quis
       neget, tam angelos quam homines, in firmum ordinem Christo gratia
       fuisse redactos? homines enim perditi erant, angeli vero non erant
       extra periculum.: [2190]1
     * Non enim ait: alios autem pastores et alios magistros, sed alios
       pastores et magistros, ut qui pastor est, esse debeat et magister.:
       [2191]1
     * O si animis nostris insideret haec cogitatio, hanc legem nobis esse
       propositam, ut non magis dissidere inter se possint filii Dei, quam
       regnum coelorum dividi, quanto in colenda fraterna benevolentia
       essemus cautiores? quanto nobis horrori essent omnes simultates, si
       reputaremus, ut decet, eos omnes se alienare a regno Dei, qui a
       fratribus se disjungunt? sed nescio qui fit, ut secure nos esse
       filios Dei gloriemur, mutuae inter nos fraternitatis obliti.
       Discamus itaque ex Paulo, ejusdem hereditatis minime esse capaces,
       nisi qui unum corpus sunt et unus spiritus.: [2192]1
     * Os opertum cupit, quod erumpet in liquidam et firmam confessionem.
       Ore enim semiclauso proferuntur ambigua et perplexa responsa.:
       [2193]1
     * Pater gloriae, infinitae illius, quae refulget in facie Christi;
       immo gloriae quae est ipse filius Dei.: [2194]1
     * Per Evangelistas eos intelligo, qui quum in dignitate apostolis
       minores, officio tamen proximi erant, adeoque vices eorum gerebant.
       Quales fuerunt, Lucas, Timotheus, Titus, et reliqui similes.:
       [2195]1
     * Principium essendi: [2196]1
     * Prudentia enim, quam Graeci phronesin: [2197]1
     * Quasi diceret, nos penitus corpore et anima, non ex parte duntaxat,
       debere esse unitos.: [2198]1
     * Quicunque gentilem appropinquare facit, et proselytum facit, idem
       est ac si ipsum creasset. : [2199]1
     * Quid gignit ebrietas? dissolutam proterviam, ut quasi excusso freno
       indecenter homines exultent. Quid spiritualis laetitia, quum ea
       perfusi sumus? hymnos, psalmos, laudes Dei, gratiarum actiones. Hi
       sunt vere jucundi fructus et delectabiles. : [2200]1
     * Quod Baptismo nos ablui docet Paulus, ideo est, quod illic nobis
       ablutionem nostram testatur Deus, et simul efficit quod figurat.
       Nisi enim conjuncta esset rei veritas, aut exhibitio, quod idem
       est, impropria haec loqutio esset. Baptismus est lavacrum animae.
       Interea cavendum, ne quod unius Dei est, vel ad signum, vel ad
       ministrum transferatur; hoc est, ut minister censetur ablutionis
       auctor, ut aqua putetur animae sordes purgare; quod nonnisi Christi
       sanguini convenit. Denique cavendum, ne ulla fiduciae nostrae
       portio vel in elemento, vel in homine haereat. Quando hic demum
       veruns ac rectus sacramenti usus est, recta nos ad Christum manu
       ducere, et in ipso sistere. Quod autem aliqui in hoc baptismi
       elogio magis extenuando sudant, ne signo nimium tribuatur, si
       vocetur animae lavacrum; perperam faciunt. Nam primum apostolus non
       docet signum esse, quod mundet sed asserit solius Dei esse opus.
       Est ergo Deus qui mundat; nec transferri hoc honoris ad signum fas
       est, aut signo communicari. Verum signo Deum tanquam organo uti,
       non est absurdum; non quia virtus Dei inclusa sit in signo, sed
       quia nobis eam pro imbecilitatis nostrae captu tali adminiculo
       distribuat. Id quosdam male habet, quia putant Spiritui sancto
       auferri, quod est ejus proprium et quod illi scriptura passim
       vindicat. Sed falluntur; nam ita Deus per signum agit, ut tota
       signi efficacia nihilominus a Spiritu suo pendeat. Ita nihil plus
       signo tribuitur, quam ut sit inferius organum, et quidem a seipso
       inutile, nisi quatenus aliunde vim suam mutuatur. Quod praeterea
       verentur ne libertas Dei sit alligatur, frivolum est. Neque enim
       affixa est signis Dei gratia, quin citra adminiculum signi libere
       eam distribuat, si velit, deinde multi signum recipiunt, qui tamen
       gratiae non fiunt participes, quia signum omnibus est commune, hoc
       est, bonis indifferenter ac malis; Spiritus autem nonnisi electis
       confertur; acqui signum, ut diximus, absque Spiritu est inefficax.
       : [2201]1
     * Respondeo, quoties a Deo vocati sunt homines, dona necessarie
       conjuncta esse officiis; neque enim Deus, apostolos aut pastores
       instituendo, larvam illis duntaxat imponit; sed dotibus etiam
       instruit, sine quibus rite functionem sibi injunctam obire
       nequennt. Quisquis ergo Dei auctoritate constituitur apostolus, non
       inani et nudo titulo, sed mandato simul et facultate praeditus
       est.: [2202]1
     * Robur, Potential, Efficacia: [2203]1
     * Sicuti Christus ecclesiae suae praeest in ejus salutem, ita nihil
       esso mulieri utilius nec magis salubre, quam ut marito subsit.
       Perire igitur affectant quae renuunt subjectionem, sub qua salvae
       esse poterant.: [2204]1
     * Sorte electi sumus: [2205]1
     * Sorte vocati sumus: [2206]1
     * Spiritum mentis dicere voluit eum spiritum, quae mens vocatur.:
       [2207]1
     * Spiritus mentis est ipsa mens: [2208]1
     * Stulti homines: [2209]1
     * Summa praesentis loci est, says Calvin, quod Deus in neininem omnia
       contulerit; sed quisque certam mensuram receperit; ut alii aliis
       indigeant et in commune conferendo quod singulis datum est, alii
       alios mutuo juvent.: [2210]1
     * Suspicor non tam ad Ephesios ipsos proprie missam epistolam, quam
       ad Ephesum, ut ad caeteras Asiaticas ecclesias transmitteretur.:
       [2211]1
     * Totum autem ex eo pendet quod uxor ex carne et ex ossibus viri
       formata est. Eadem ergo unionis ratio inter nos et Christum, quod
       se quodammodo in nos transfundit. Neque enim ossa sumus ex ossibus
       ejus, et caro ex carne, quia ipse nobiscum est homo; sed quia
       Spiritus sui virtute nos in corpus suum inserit, ut vitam ex eo
       hauriamus.: [2212]1
     * Ut segregaret eam sibi: [2213]1
     * Utitur apta similitudine, says Calvin, quum dicit, photisai pantas:
       [2214]1
     * Vinculum quo pax retinetur est ipse amor.: [2215]1
     * accedit verbum ad elementum et : [2216]1
     * ad finem perductus: [2217]1
     * bene intelligere: [2218]1
     * caput super omnem ecclesiam: [2219]1
     * causa apprehendens: [2220]1
     * coelum gloriae: [2221]1
     * coelum gratiae: [2222]1
     * coelum naturae: [2223]1
     * concordia animorum: [2224]1
     * debellare, vincere: [2225]1
     * dedisti dona filiis hominum.: [2226]1
     * desensus ad inferos: [2227]1
     * donorum Dei perfectio: [2228]1
     * donorum plenitudo: [2229]1
     * ex animo: [2230]1
     * felix necessitas boni: [2231]1
     * foederati: [2232]1 [2233]2
     * gratia amplexus est: [2234]1
     * gratis nos sibi acceptos effecit: [2235]1
     * in ipso, videlicet adoptandos: [2236]1
     * ipsum miseris succurrendi studium: [2237]1
     * iterum: [2238]1
     * longe supra: [2239]1
     * magnum est pietatis sacramentum: [2240]1
     * non voce tantum, sed et animo: [2241]1
     * omnium rerum summus dominus et possessor: [2242]1
     * origine carnali, natalibus: [2243]1
     * partes disjectas et divulsas in unum, corpus conjungere: [2244]1
     * peculium: [2245]1
     * pleno ore et intrepida lingua: [2246]1
     * quatenus intelligit, appetit et sentit: [2247]1
     * qui tendit ad exitium: [2248]1
     * quod nascenti inest, sed quod consuetudo in naturam vertit: [2249]1
     * sacramentum: [2250]1 [2251]2 [2252]3
     * sacramentum hoc magnum est: [2253]1
     * secula, aetates seu tempora inde ab apostolicis illis ad finem
       mundi secuturas: [2254]1
     * sine qua non: [2255]1
     * summatim colligere: [2256]1
     * summatim recolligere: [2257]1
     * terminus ad quem: [2258]1
     * usus : [2259]1
     * ut perinde sit, ac si Christus faciat.: [2260]1
     * voluntas liberrima, beneplacitum: [2261]1
     __________________________________________________________________

Index of German Words and Phrases

     * Auf, werde licht, denn es kommt dein Licht, und die Herrlichkeit
       Jehovah's gehet iiber dir auf.: [2262]1
     * Deshalb: [2263]1
     * Diese Form des Ausdrucks ist Reminiscenz von Gen. 2, 23: [2264]1
     * Durch das Wasserbad im Wort: [2265]1
     * Erkennen: [2266]1
     * Kennen: [2267]1
     * Laesterer: [2268]1
     * Nicht die geistige: [2269]1
     * Tauscherei damit sie uns erschleichen zu verfuhren: [2270]1
     * Und hat ihn gesetzt zum Haupt der Gemeinde ueber alles.: [2271]1
     * Und ihn gesetzet ueber alles zum Haupte der Gemeinde: [2272]1
     * Wie wir zu v. 30: [2273]1
     * durch Entwickelung natuerlicher Disposition: [2274]1
     * durch alle Gelenke, dadurch eins dem andern Handreichung thut:
       [2275]1
     * unstraeflich: [2276]1
     __________________________________________________________________

Index of Pages of the Print Edition

   [2277]i  [2278]ii  [2279]iii  [2280]iv  [2281]v  [2282]vi  [2283]vii
   [2284]viii  [2285]ix  [2286]x  [2287]xi  [2288]xii  [2289]xiii
   [2290]xiv  [2291]xv  [2292]xvi  [2293]xvii  [2294]xviii  [2295]xix
   [2296]xx  [2297]21  [2298]22  [2299]23  [2300]24  [2301]25  [2302]26
   [2303]27  [2304]28  [2305]29  [2306]30  [2307]31  [2308]32  [2309]33
   [2310]34  [2311]35  [2312]36  [2313]37  [2314]38  [2315]39  [2316]40
   [2317]41  [2318]42  [2319]43  [2320]44  [2321]45  [2322]46  [2323]47
   [2324]48  [2325]49  [2326]50  [2327]51  [2328]52  [2329]53  [2330]54
   [2331]55  [2332]56  [2333]57  [2334]58  [2335]59  [2336]60  [2337]61
   [2338]62  [2339]63  [2340]64  [2341]65  [2342]66  [2343]67  [2344]68
   [2345]69  [2346]70  [2347]71  [2348]72  [2349]73  [2350]74  [2351]75
   [2352]76  [2353]77  [2354]78  [2355]79  [2356]80  [2357]81  [2358]82
   [2359]83  [2360]84  [2361]85  [2362]86  [2363]87  [2364]88  [2365]89
   [2366]90  [2367]91  [2368]92  [2369]93  [2370]94  [2371]95  [2372]96
   [2373]97  [2374]98  [2375]99  [2376]100  [2377]101  [2378]102
   [2379]103  [2380]104  [2381]105  [2382]106  [2383]107  [2384]108
   [2385]109  [2386]110  [2387]111  [2388]112  [2389]113  [2390]114
   [2391]115  [2392]116  [2393]117  [2394]118  [2395]119  [2396]120
   [2397]121  [2398]122  [2399]123  [2400]124  [2401]125  [2402]126
   [2403]127  [2404]128  [2405]129  [2406]130  [2407]131  [2408]132
   [2409]133  [2410]134  [2411]135  [2412]136  [2413]137  [2414]138
   [2415]139  [2416]140  [2417]141  [2418]142  [2419]143  [2420]144
   [2421]145  [2422]146  [2423]147  [2424]148  [2425]149  [2426]150
   [2427]151  [2428]152  [2429]153  [2430]154  [2431]155  [2432]156
   [2433]157  [2434]158  [2435]159  [2436]160  [2437]161  [2438]162
   [2439]163  [2440]164  [2441]165  [2442]166  [2443]167  [2444]168
   [2445]169  [2446]170  [2447]171  [2448]172  [2449]173  [2450]174
   [2451]175  [2452]176  [2453]177  [2454]178  [2455]179  [2456]180
   [2457]181  [2458]182  [2459]183  [2460]184  [2461]185  [2462]186
   [2463]187  [2464]188  [2465]189  [2466]190  [2467]191  [2468]192
   [2469]193  [2470]194  [2471]195  [2472]196  [2473]197  [2474]198
   [2475]199  [2476]200  [2477]201  [2478]202  [2479]203  [2480]204
   [2481]205  [2482]206  [2483]207  [2484]208  [2485]209  [2486]210
   [2487]211  [2488]212  [2489]213  [2490]214  [2491]215  [2492]216
   [2493]217  [2494]218  [2495]219  [2496]220  [2497]221  [2498]222
   [2499]223  [2500]224  [2501]225  [2502]226  [2503]227  [2504]228
   [2505]229  [2506]230  [2507]231  [2508]232  [2509]233  [2510]234
   [2511]235  [2512]236  [2513]237  [2514]238  [2515]239  [2516]240
   [2517]241  [2518]242  [2519]243  [2520]244  [2521]245  [2522]246
   [2523]247  [2524]248  [2525]249  [2526]250  [2527]251  [2528]252
   [2529]253  [2530]254  [2531]255  [2532]256  [2533]257  [2534]258
   [2535]259  [2536]260  [2537]261  [2538]262  [2539]263  [2540]264
   [2541]265  [2542]266  [2543]267  [2544]268  [2545]269  [2546]270
   [2547]271  [2548]272  [2549]273  [2550]274  [2551]275  [2552]276
   [2553]277  [2554]278  [2555]279  [2556]280  [2557]281  [2558]282
   [2559]283  [2560]284  [2561]285  [2562]286  [2563]287  [2564]288
   [2565]289  [2566]290  [2567]291  [2568]292  [2569]293  [2570]294
   [2571]295  [2572]296  [2573]297  [2574]298  [2575]299  [2576]300
   [2577]301  [2578]302  [2579]303  [2580]304  [2581]305  [2582]306
   [2583]307  [2584]308  [2585]309  [2586]310  [2587]311  [2588]312
   [2589]313  [2590]314  [2591]315  [2592]316  [2593]317  [2594]318
   [2595]319  [2596]320  [2597]321  [2598]322  [2599]323  [2600]324
   [2601]325  [2602]326  [2603]327  [2604]328  [2605]329  [2606]330
   [2607]331  [2608]332  [2609]333  [2610]334  [2611]335  [2612]336
   [2613]337  [2614]338  [2615]339  [2616]340  [2617]341  [2618]342
   [2619]343  [2620]344  [2621]345  [2622]346  [2623]347  [2624]348
   [2625]349  [2626]350  [2627]351  [2628]352  [2629]353  [2630]354
   [2631]355  [2632]356  [2633]357  [2634]358  [2635]359  [2636]360
   [2637]361  [2638]362  [2639]363  [2640]364  [2641]365  [2642]366
   [2643]367  [2644]368  [2645]369  [2646]370  [2647]371  [2648]372
   [2649]373  [2650]374  [2651]375  [2652]376  [2653]377  [2654]378
   [2655]379  [2656]380  [2657]381  [2658]382  [2659]383  [2660]384
   [2661]385  [2662]386  [2663]387  [2664]388  [2665]389  [2666]390
   [2667]391  [2668]392  [2669]393  [2670]394  [2671]395  [2672]396
   [2673]397  [2674]398
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

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