THE headings ( Eph 1:1, and Eph 3:1, show that this Epistle claims to be that of Paul. This claim is confirmed by the testimonies of IRENÆUS, [Against Heresies, 5.2,3; 1.8,5]; CLEMENT OF ALEXANDRIA, [Miscellanies, 4, P. 65, and The Instructor, 1.8]; ORIGEN, [Against Celsus, 4,211]. It is quoted by V ALENTINUS, A.D. 120, namely, Eph 3:14-18, as we know from HIPPOLYTUS [The Refutation of All Heresies, p. 193]. POLYCARP [Epistle to the Philippians, 12], testifies to its canonicity. So T ERTULLIAN [Against Marcion, 5,17]. IGNATIUS [Epistle to the Ephesians, 12], which alludes to the frequent and affectionate mention made by Paul of the Christian state, privileges, and persons of the Ephesians in his Epistle.
Two theories, besides the ordinary one, have been held on the question, to whom the Epistle is addressed. GROTIUS, after the heretic Marcion, maintains that it was addressed to the Church at Laodicea, and that it is the Epistle to which Paul refers in Col 4:16. But the Epistle to the Colossians was probably written before that to the Ephesians, as appears from the parallel passages in Ephesians bearing marks of being expanded from those in Colossians; and Marcion seems to have drawn his notion, as to our Epistle, from Paul's allusion ( Col 4:16) to an Epistle addressed by him to the Laodiceans. ORIGEN and CLEMENT OF A LEXANDRIA, and even TERTULLIAN, who refers to Marcion, give no sanction to his notion. No single manuscript contains the heading, "to the saints that are at Laodicea." The very resemblance of the Epistle to the Ephesians, to that to the Colossians, is against the theory; for if the former were really the one addressed to Laodicea ( Col 4:16), Paul would not have deemed it necessary that the churches of Colosse and Laodicea should interchange Epistles. The greetings, moreover ( Col 4:15), which he sends through the Colossians to the Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Laodiceans at the same time, and by the same bearer, Tychicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse, Eph 6:21; Col 4:7); for who, under such circumstances, would not send the greetings directly in the letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse, Archbishop USHER has advanced the second theory: That it was an encyclical letter headed, as in Manuscript B., "to the saints that are . . . and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephesus first, occasioned its being entitled, as now, the Epistle to the Ephesians. ALFORD makes the following objections to this theory: (1) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2) The improbability that the apostle, who in two of his Epistles (Second Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affectionately bound. (4) The inconsistency of this hypothesis with the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none in Galatians, Philippians, First and Second Thessalonians, First Timothy. The better he knows the parties addressed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does in this Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephesians, as to personal matters, to the bearer of the Epistle, Tychicus ( Eph 6:21, 22). As to the omission of "which are at Ephesus" ( Eph 1:1), in Manuscript B., so "in Rome" ( Ro 1:7) is omitted in some old manuscripts: it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catholic. The words are found in the margin of Manuscript B, from a first hand; and are found in all the oldest manuscripts and versions.
Paul's first visit to Ephesus (on the seacoast of Lydia, near the river Cayster) is related in Ac 18:19-21. The work, begun by his disputations with the Jews in his short visit, was carried on by Apollos ( Ac 18:24-26), and Aquila and Priscilla ( Ac 18:26). At his second visit, after his journey to Jerusalem, and thence to the east regions of Asia Minor, he remained at Ephesus "three years" ( Ac 19:10, the "two years" in which verse are only part of the time, and Ac 20:31); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union in spiritual privileges and hope between him and them ( Eph 1:3, &c.), such as are natural from one so long and so intimately associated with those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge ( Ac 20:18-35).
This Epistle was addressed to the Ephesians during the early part of his imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, the apostle having in his mind generally the same great truths in writing both. It is an undesigned proof of genuineness that the two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those written at distant dates and on different occasions. Compare Eph 1:7 with Col 1:14; Eph 1:10 with Col 1:20; Eph 3:2 with Col 1:25; Eph 5:19 with Col 3:16; Eph 6:22 with Col 4:8; Eph 1:19; 2:5 with Col 2:12, 13; Eph 4:2-4 with Col 3:12-15; Eph 4:16 with Col 2:19; Eph 4:32 with Col 3:13; Eph 4:22-24 with Col 3:9, 10; Eph 5:6-8 with Col 3:6-8; Eph 5:15, 16 with Col 4:5; Eph 6:19, 20 with Col 4:3, 4; Eph 5:22-33; 6:1-9 with Col 3:18; Eph 4:24, 25 with Col 3:9; Eph 5:20-22 with Col 3:17, 18. Tychicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to the two churches respectively, the latter furnished with a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting with the Ephesian elders at Miletus ( Ac 20:6-38), about A.D. 62, before his imprisonment had become of the more severe kind, which appears in his Epistle to the Philippians. From Eph 6:19, 20 it is plain he had at the time, though a prisoner, some degree of freedom in preaching, which accords with Ac 28:23, 30, 31, where he is represented as receiving at his lodgings all inquirers. His imprisonment began in February A.D. 61 and lasted "two whole years" ( Ac 28:30) at least, and perhaps longer.
The Church of Ephesus was made up of converts partly from the Jews and partly from the Gentiles ( Ac 19:8-10). Accordingly, the Epistle so addresses a Church constituted ( Eph 2:14-22). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (355 B.C.), was rebuilt at enormous cost and was one of the wonders of the world. Hence, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: the Church being in true inner beauty that which the temple of the idol tried to realize in outward show ( Eph 2:19-22). The Epistle ( Eph 4:17; 5:1-13) implies the profligacy for which the Ephesian heathen were notorious. Many of the same expressions occur in the Epistle as in Paul's address to the Ephesian elders. Compare Eph 1:6, 7; 2:7, as to "grace," with Ac 20:24, 32: this may well be called "the Epistle of the grace of God" [ALFORD]. Also, as to his "bonds," Eph 3:1, and 4:1 with Ac 20:22, 23. Also Eph 1:11, as to "the counsel of God," with Ac 20:27. Also Eph 1:14, as to "the redemption of the purchased possession," with Ac 20:28. Also Eph 1:14, 18; 2:20; 5:5, as to "building up" the "inheritance," with Ac 20:32.
The object of the Epistle is "to set forth the ground, the course, and the aim and end of THE CHURCH OF THE FAITHFUL IN CHRIST. He speaks to the Ephesians as a type or sample of the Church universal" [ALFORD]. Hence, "the Church" throughout the Epistle is spoken of in the singular, not in the plural, "churches." The Church's foundation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. "Everywhere the foundation of the Church is in the will of the Father; the course of the Church is by the satisfaction of the Son; the end of the Church is the life in the Holy Spirit" [ALFORD]. Compare respectively Eph 1:11; 2:5; 3:16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, Eph 3:14-21), is then made the ground of practical exhortations. In these latter also (from Eph 4:1, onward), the same threefold division prevails, for the Church is represented as founded on the counsel of "God the Father, who is above all, through all, and in all," reared by the "one Lord," Jesus Christ, through the "one Spirit" ( Eph 4:4-6, &c.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations of life, as husbands, wives, servants, children, &c. The conclusion is that we must put on "the whole armor of God" ( Eph 6:13).
The sublimity of the STYLE and LANGUAGE corresponds to the sublimity of the subjects and exceeds almost that of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the faith. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occurring, not found elsewhere.
Eph 1:1-23. INSCRIPTION: ORIGIN OF THE CHURCH IN THE FATHER'S ETERNAL COUNSEL, AND THE SON'S BLOODSHEDDING: THE SEALING OF IT BY THE SPIRIT. THANKSGIVING AND PRAYER THAT THEY MAY FULLY KNOW GOD'S GRACIOUS POWER IN CHRIST TOWARDS THE SAINTS.
1. by--rather, "through the will of God":
called to the apostleship through that same
"will" which originated the Church (
Eph 1:5, 9, 11; compare
Ga 1:4).
which are at Ephesus--(See Introduction.)
to the saints . . . and to
the faithful--The same persons are referred to by both
designations, as the Greek proves: "to those
who are saints, and faithful in Christ Jesus." The
sanctification by God is here put before man's
faith. The twofold aspect of salvation is thus
presented, God's grace in the first instance
sanctifying us, (that is, setting us apart in His
eternal purposes as holy unto Himself); and our faith, by
God's gift, laying hold of salvation (
2Th 2:13; 1Pe 1:2).
2. ( Ro 1:7; 1Co 1:3; 2Co 1:2; Ga 1:3).
3. The doxologies in almost all the Epistles imply the real
sense of grace experienced by the writers and their readers
(
1Pe 1:3).
Eph 1:3-14 sets forth summarily the Gospel of the grace
of God: the F ATHER'S work of love,
Eph 1:3 (choosing us to holiness,
Eph 1:4; to sonship,
Eph 1:5; to acceptance,
Eph 1:6): the SON'S,
Eph 1:7 (redemption,
Eph 1:7; knowledge of the mystery of His will,
Eph 1:9; an inheritance,
Eph 1:11); the HOLY SPIRIT'S,
Eph 1:13 (sealing,
Eph 1:13; giving an earnest of the inheritance,
Eph 1:14).
the God and Father of . . .
Christ--and so the God and Father of us who are in Him (
Joh 20:17). God is "the God" of the
man Jesus, and "the Father" of the Divine
Word. The Greek is, "Blessed
us," not "hath blessed us"; referring to the
past original counsel of God. As in creation (
Ge 1:22) so in redemption (
Ge 12:3; Mt 5:3-11; 25:34) God "blesses" His
children; and that not in mere words, but in
acts.
us--all Christians.
blessings--Greek,
"blessing." "All," that is,
"every possible blessing for time and eternity,
which the Spirit has to bestow" (so
"spiritual" means; not "spiritual," as
the term is now used, as opposed to bodily).
in heavenly places--a phrase
five times found in this Epistle, and not elsewhere (
Eph 1:20; Eph 2:6; 3:10; 6:12); Greek, "in
the heavenly places." Christ's ascension is
the means of introducing us into the heavenly places, which
by our sin were barred against us. Compare the change made
by Christ (
Col 1:20; Eph 1:20). While Christ in the flesh was in
the form of a servant, God's people could not
realize fully their heavenly privileges as sons. Now
"our citizenship (Greek) is in
heaven" (
Php 3:20), where our High Priest is ever
"blessing" us. Our "treasures" are
there (
Mt 6:20, 21); our aims and affections (
Col 3:1, 2); our hope (
Col 1:5; Tit 2:13); our inheritance (
1Pe 1:4). The gift of the Spirit itself, the source of
the "spiritual blessing," is by virtue of Jesus
having ascended thither (
Eph 4:8).
in Christ--the center and source of
all blessing to us.
4. hath chosen us--Greek, "chose us out
for Himself" (namely, out of the world,
Ga 1:4): referring to His original choice, spoken of as
past.
in him--The repetition of the idea,
"in Christ" (
Eph 1:3), implies the paramount importance of the truth
that it is in Him, and by virtue of union to Him,
the Second Adam, the Restorer ordained for us from
everlasting, the Head of redeemed humanity, believers have
all their blessings (
Eph 3:11).
before the foundation of the
world--This assumes the eternity of the Son of God (
Joh 17:5, 24), as of the election of believers in Him
(
2Ti 1:9; 2Th 2:13).
that we should be holy--positively (
De 14:2).
without blame--negatively (
Eph 5:27; 1Th 3:13).
before him--It is to Him the believer
looks, walking as in His presence, before whom he looks to
be accepted in the judgment (
Col 1:22; compare
Re 7:15).
in love--joined by BENGEL and others
with
Eph 1:5, "in love having predestinated us,"
&c. But English Version is better. The words
qualify the whole clause, "that we should be holy
. . . before Him." Love, lost to man by the
fall, but restored by redemption, is the root and fruit and
sum of all holiness (
Eph 5:2; 1Th 3:12, 13).
5. predestinated--more special in respect to the end
and precise means, than "chosen" or
elected. We are "chosen" out of the rest
of the world; "predestinated" to all
things that secure the inheritance for us (
Eph 1:11; Ro 8:29).
"Foreordained."
by Jesus--Greek,
"through Jesus."
to himself--the Father (
Col 1:20). ALFORD explains, "adoption
. . . into Himself," that is, so that
we should be partakers of the divine nature (
2Pe 1:4). LACHMANN reads, "unto Him."
The context favors the explanation of CALVIN: God has
regard to Himself and the glory of His grace (
Eph 1:6, 12, 14) as His ultimate end. He had one
only-begotten Son, and He was pleased for His own
glory, to choose out of a lost world many to become His
adopted sons. Translate, "unto
Himself."
the good pleasure of his will--So the
Greek (
Mt 11:26; Lu 10:21). We cannot go beyond "the good
pleasure of His will" in searching into the causes of
our salvation, or of any of His works (
Eph 1:9). (
Job 33:13.) Why needest thou philosophize about an
imaginary world of optimism? Thy concern is to take heed
that thou be not bad. There was nothing in us which
deserved His love (
Eph 1:1, 9, 11) [BENGEL].
6. (
Eph 1:7, 17, 18). The end aimed at (
Ps 50:23), that is, that the glory of His grace may be
praised by all His creatures, men and angels.
wherein--Some of the oldest
manuscripts read, "which." Then translate,
"which He graciously bestowed on us." But
English Version is supported by good manuscripts and
the oldest versions.
us accepted--a kindred Greek
word to "grace": charitos, echaritosen:
translate, "graciously accepted"; "made us
subjects of His grace"; "embraced us in the arms
of His grace" (
Ro 3:24; 5:15).
in the beloved--pre-eminently so
called (
Mt 3:17; 17:5; Joh 3:35; Col 1:13). Greek,
"Son of His love." It is only "IN HIS
BELOVED" that He loves us (
Eph 1:3; 1Jo 4:9, 10).
7. In whom--"the Beloved" (
Eph 1:6; Ro 3:24).
we have--as a present
possession.
redemption--Greek,
"our (literally, 'the')
redemption"; THE redemption which is the grand subject
of all revelation, and especially of the New Testament (
Ro 3:24), namely, from the power, guilt, and penal
consequences of sin (
Mt 1:21). If a man were unable to redeem himself from
being a bond-servant, his kinsman might redeem him (
Le 25:48). Hence, antitypically the Son of God became
the Son of man, that as our kinsman He might redeem us (
Mt 20:28). Another "redemption" follows,
namely, that "of the purchased possession"
hereafter (
Eph 1:14).
through his blood-- (
Eph 2:13); as the instrument; the propitiation, that
is, the consideration (devised by His own love) for which
He, who was justly angry (
Isa 12:1), becomes propitious to us; the expiation, the
price paid to divine justice for our sin (
Ac 20:28; Ro 3:25; 1Co 6:20; Col 1:20; 1Pe 1:18,
19).
the forgiveness of sins--Greek,
"the remission of our transgressions": not
merely "pretermission," as the
Greek (
Ro 3:25) ought to be translated. This
"remission," being the explanation of
"redemption," includes not only deliverance from
sin's penalty, but from its pollution and enslaving
power, negatively; and the reconciliation of an offended
God, and a satisfaction unto a just God, positively.
riches of his grace-- (
Eph 2:7); "the exceeding riches of His
grace." Compare
Eph 1:18; Eph 3:16, "according to the riches of
His glory": so that "grace" is His
"glory."
8. Rather, "which He made to abound towards
us."
all wisdom and
prudence--"wisdom" in devising the plan of
redeeming mankind; "prudence" in executing it by
the means, and in making all the necessary arrangements of
Providence for that purpose. Paul attributes to the Gospel
of God's grace "all" possible "wisdom
and prudence," in opposition to the boasts of wisdom
and prudence which the unbelieving Jews and heathen
philosophers and false apostles arrogated for their
teachings. Christ crucified, though esteemed
"foolishness" by the world, is "the wisdom
of God" (
1Co 1:18-30). Compare
Eph 3:10, "the manifold wisdom of
God."
9. "He hath abounded," or "made (grace) to
abound toward us" (
Eph 1:8), in that He made known to us, namely,
experimentally, in our hearts.
the mystery--God's purpose of
redemption hidden heretofore in His counsels, but now
revealed (
Eph 6:19; Ro 16:25; Col 1:26, 27). This
"mystery" is not like the heathen mysteries,
which were imparted only to the initiated few. All
Christians are the initiated. Only unbelievers are the
uninitiated.
according to his good
pleasure--showing the cause why "He hath made known to
us the mystery," namely, His own loving "good
pleasure" toward us; also the time and
manner of His doing so, are according to His good
pleasure.
purposed-- (
Eph 1:11).
in himself--God the Father. BENGEL
takes it, "in Him," that is,
Christ, as in
Eph 1:3, 4. But the proper name, "in
Christ,"
Eph 1:10, immediately after, is inconsistent with His
being here meant by the pronoun.
10. Translate, "Unto the dispensation of the
fulness of the times," that is, "which He
purposed in Himself" (
Eph 1:9) with a view to the economy of (the
gracious administration belonging to) the fulness of
the times (Greek, "fit times,"
"seasons"). More comprehensive than "the
fulness of the time" (
Ga 4:4). The whole of the Gospel times (plural)
is meant, with the benefits to the Church dispensed
in them severally and successively. Compare "the ages
to come" (
Eph 2:7). "The ends of the ages"
(Greek,
1Co 10:11); "the times (same Greek as here,
'the seasons,' or 'fitly appointed times')
of the Gentiles" (
Lu 21:24); "the seasons which the Father hath put
in His own power" (
Ac 1:7); "the times of restitution of all things
which God hath spoken by the prophets since the world
began" (
Ac 3:20, 21). The coming of Jesus at the first advent,
"in the fulness of time," was one of these
"times." The descent of the Holy Ghost,
"when Pentecost was fully come" (
Ac 2:1), was another. The testimony given by the
apostles to Him "in due time" ("in its own
seasons," Greek) (
1Ti 2:6) was another. The conversion of the Jews
"when the times of the Gentiles are
fulfilled," the second coming of Christ, the
"restitution of all things," the millennial
kingdom, the new heaven and earth, shall be severally
instances of "the dispensation of the fulness of the
times," that is, "the dispensation of" the
Gospel events and benefits belonging to their respective
"times," when severally filled up or completed.
God the Father, according to His own good pleasure and
purpose, is the Dispenser both of the Gospel benefits and
of their several fitting times (
Ac 1:7).
gather together in one--Greek,
"sum up under one head";
"recapitulate." The "good pleasure which He
purposed," was "to sum up all things
(Greek, 'THE whole range of things') in
Christ (Greek, 'the Christ,' that is,
His Christ)" [ALFORD]. God's purpose is to sum
up the whole creation in Christ, the Head of angels, with
whom He is linked by His invisible nature, and of men with
whom He is linked by His humanity; of Jews and Gentiles; of
the living and the dead (
Eph 3:15); of animate and inanimate creation. Sin has
disarranged the creature's relation of subordination to
God. God means to gather up all together in Christ; or as
Col 1:20 says, "By Him to reconcile all things
unto Himself, whether things in earth or things in
heaven." ALFORD well says, "The Church of which
the apostle here mainly treats, is subordinated to Him in
the highest degree of conscious and joyful union; those who
are not His spiritually, in mere subjugation, yet
consciously; the inferior tribes of creation unconsciously;
but objectively, all are summed up in Him."
11. In whom--by virtue of union to whom.
obtained an inheritance--literally,
"We were made to have an inheritance" [WAHL].
Compare
Eph 1:18, "His inheritance in the
saints": as His inheritance is there said to be
in them, so theirs is here said to be in
Him (
Ac 26:18). However,
Eph 1:12, "That we should BE TO . . .
His glory" (not "that we should
have"), favors the translation of B ENGEL,
ELLICOTT, and others, "We were made an
inheritance." So the literal Israel (
De 4:20; 9:29; 32:9). "Also" does not mean
"we also," nor as English Version,
"in whom also"; but, besides His having
"made known to us His will," we were also
"made His inheritance," or "we have also
obtained an inheritance."
predestinated-- (
Eph 1:5). The foreordination of Israel, as the elect
nation, answers to that of the spiritual Israelites,
believers, to an eternal inheritance, which is the thing
meant here. The "we" here and in
Eph 1:12, means Jewish believers (whence the
reference to the election of Israel nationally arises), as
contrasted with "you" (
Eph 1:13) Gentile believers.
purpose--repeated from
"purposed" (
Eph 1:9; Eph 3:11). The Church existed in the mind of
God eternally, before it existed in creation.
counsel of his . . . will--
(
Eph 1:5), "the good pleasure of His will."
Not arbitrary caprice, but infinite wisdom
("counsel") joined with sovereign will. Compare
his address to the same Ephesians in
Ac 20:27, "All the counsel of God" (
Isa 28:29). Alike in the natural and spiritual
creations, God is not an agent constrained by necessity.
"Wheresoever counsel is, there is election, or else it
is vain; where a will, there must be freedom, or else it is
weak" [PEARSON].
12. (
Eph 1:6, 14).
who first trusted in Christ--rather
(we Jewish Christians), "who have before hoped in
the Christ": who before the Christ came, looked
forward to His coming, waiting for the consolation of
Israel. Compare
Ac 26:6, 7, "I am judged for the hope of the
promise made of God unto our fathers: unto which our twelve
tribes, instantly serving God day and night, hope to
come."
Ac 28:20, "the hope of Israel"
[ALFORD]. Compare
Eph 1:18; 2:12; 4:4.
13. In whom ye also--Ye Gentiles. Supply as English
Version, "trusted," from
Eph 1:12; or "are." The priority of us Jews
does not exclude you Gentiles from sharing in Christ
(compare
Ac 13:46).
the word of truth--the instrument of
sanctification, and of the new birth (
Joh 17:17; 2Ti 2:15; Jas 1:18). Compare
Col 1:5, where also, as here, it is connected with
"hope." Also
Eph 4:21.
sealed--as God's confirmed
children, by the Holy Spirit as the seal (
Ac 19:1-6; Ro 8:16, 23; 1Jo 3:24; see on 2Co 1:22). A seal impressed on a
document gives undoubted validity to the contract in it (
Joh 3:33; 6:27; compare
2Co 3:3). So the sense of "the love of God shed
abroad in the heart by the Holy Ghost" (
Ro 5:5), and the sense of adoption given through the
Spirit at regeneration (
Ro 8:15, 16), assure believers of God's good will
to them. The Spirit, like a seal, impresses on the soul at
regeneration the image of our Father. The
"sealing" by the Holy Spirit is spoken of as
past once for all. The witnessing to our hearts that we
are the children of God, and heirs (
Eph 1:11), is the Spirit's present
testimony, the "earnest of the (coming)
inheritance" (
Ro 8:16-18).
that Holy Spirit of promise--rather,
as the Greek, "The Spirit of promise, even the
Holy Spirit": The Spirit promised both in the
Old and New Testaments (
Joe 2:28; Zec 12:10; Joh 7:38, 39). "The
word" promised the Holy Spirit. Those who
"believed the word of truth" were sealed by the
Spirit accordingly.
14. earnest--the first instalment paid as a pledge that the
rest will follow (
Ro 8:23; 2Co 1:22).
until--rather, "Unto the
redemption," &c.; joined thus, "ye were
sealed (
Eph 1:13) unto," that is, for the purpose of
and against, the accomplishment of "the
redemption," namely, not the redemption in its
first stage, made by the blood of Christ, which secures our
title, but, in its final completion, when the actual
possession shall be ours, the full "redemption
of the body" (
Ro 8:23), as well as of the soul, from every infirmity
(
Eph 4:30). The deliverance of the creature (the body,
and the whole visible creation) from the bondage of
corruption, and from the usurping prince of this world,
into the glorious liberty of the children of God (
Ro 8:21-23; 2Pe 3:13).
of the purchased possession--God's
people purchased ("acquired,"
Greek) as His peculiar (Greek) possession
by the blood of Christ (
Ac 20:28). We value highly that which we pay a high
price for; so God, His Church (
Eph 5:25, 26; 1Pe 1:18; 2:9; "my special
treasure,"
Mal 3:17, Margin).
15. Wherefore--because ye are in Christ and sealed by His
Spirit (
Eph 1:13, 14).
I also--on my part, in return for
God's so great benefits to you.
after I heard--ever since I have
heard. Not implying that he had only heard of their
conversion: an erroneous argument used by some against the
address of this Epistle to the Ephesians (see on Eph 1:1); but referring to the report he had
heard since he was with them, as to their Christian
graces. So in the case of Philemon, his "beloved
fellow laborer" (
Phm 1), he uses the same words (
Phm 4, 5).
your faith--rather, as Greek,
"the faith among you," that is, which many (not
all) of you have.
love unto all the saints--of whatever
name, simply because they are saints. A distinguishing
characteristic of true Christianity (
Eph 6:24). "Faith and love he often
joins together. A wondrous pair" [CHRYSOSTOM].
Hope is added,
Eph 1:18.
16. (
Col 1:9).
of you--omitted in the oldest
manuscripts. Then the translation may be as English
Version still, or as ALFORD, "making mention of
them" (your "faith and love").
17. A fit prayer for all Christians.
the God of our Lord Jesus--appropriate
title here; as in
Eph 1:20-22 he treats of God's raising
Jesus to be Head over all things to the Church. Jesus
Himself called the Father "My God" (
Mt 27:46).
the Father of glory--(Compare
Ac 7:2). The Father of that infinite glory which shines
in the face of Christ, who is "the glory" (the
true Shekinah); through whom also "the glory of the
inheritance" (
Eph 1:18) shall be ours (
Joh 17:24; 2Co 3:7-4:6).
the spirit of wisdom--whose attribute
is infinite wisdom and who works wisdom in believers (
Isa 11:2).
and revelation--whose function it is
to reveal to believers spiritual mysteries (
Joh 16:14, 15; 1Co 2:10).
in the knowledge--rather, as
Greek (see on 1Co
13:12), "in the full knowledge of
Him," namely, God.
18. understanding--The oldest manuscripts, versions, and
Fathers, read "heart." Compare the contrary state
of unbelieving, the heart being in fault (
Eph 4:18; Mt 13:15). Translate, "Having the eyes
of your heart enlightened" (
Eph 5:14; Mt 4:16). The first effect of the Spirit
moving in the new creation, as in the original physical
creation (
Ge 1:3; 2Co 4:6). So THEOPHILUS to AUTOLYCUS (1.3),
"the ears of the heart." Where spiritual
light is, there is life (
Joh 1:4). The heart is "the core of life"
[HARLESS], and the fountain of the thoughts; whence
"the heart" in Scripture includes the
mind, as well as the inclination. Its "eye,"
or inward vision, both receives and contemplates the light
(
Mt 6:22, 23). The eye is the symbol of intelligence (
Eze 1:18).
the hope of his calling--the hope
appertaining to His having called you; or, to the calling
wherewith He has called you.
and--omitted in the oldest manuscripts
and versions.
riches of the glory-- (
Col 1:27).
his inheritance in the saints--The
inheritance which he has in store in the case of the
saints. I prefer explaining, "The inheritance which He
has in his saints." (See on Eph
1:11;
De 32:9).
19. exceeding--"surpassing."
power to us-ward who believe--The
whole of the working of His grace, which He is carrying on,
and will carry on, in us who believe. By the term
"saints" (
Eph 1:18), believers are regarded as absolutely
perfected, and so as being God's inheritance; in
this verse, as in the course of fighting the good
fight of faith.
according to--in accordance wit,h,
what might be expected from.
working--Greek, "the
energizing"; translate, "the effectual
working" (
Eph 3:7). The same superhuman power was needed and
exerted to make us believe, as was needed and exerted to
raise Christ from the dead (
Eph 1:20). Compare
Php 3:10, "the power of His resurrection" (
Col 2:12; 1Pe 1:3-5).
of his mighty power--Greek,
"of the strength of His might."
20. in Christ--as our "first-fruits" of the
resurrection, and Head, in virtue of God's mighty
working in whom His power to us-ward is made possible and
actual [ALFORD].
when he raised him--"in that He
raised Him." The raising of Christ is not only an
earnest of our bodies being hereafter raised, but has a
spiritual power in it involving (by virtue of our living
union with Him, as members with the Head) the resurrection,
spiritually of the believer's soul now, and,
consequently, of his body hereafter (
Ro 6:8-11; 8:11). The Son, too, as God (though not as
man), had a share in raising His own human body (
Joh 2:19; 10:17, 18). Also the Holy Spirit (
Ro 1:4; 1Pe 3:18).
set him--Greek,
"made Him sit." The glorious spirits stand
about the throne of God, but they do not sit at
God's right hand (
Heb 1:13).
at his own right hand-- (
Ps 110:1). Where He remains till all His enemies have
been put under His feet (
1Co 15:24). Being appointed to "rule in the midst
of His enemies" during their rebellion (
Ps 110:2), He shall resign His commission after their
subjection [P EARSON] (
Mr 16:19; Heb 1:3; 10:12).
in the heavenly places-- (
Eph 1:3). As Christ has a literal body, heaven is not
merely a state, but a place; and where He is, there
His people shall be (
Joh 14:3).
21. Greek, "Far (or high) above all (
Eph 4:10) principality (or rule,
1Co 15:24), and authority, and power (
Mt 28:18), and dominion (or lordship)." Compare
Php 2:9; Col 1:16; Heb 7:26; 1Pe 3:22. Evil spirits
(who are similarly divided into various ranks,
Eph 6:12), as well as angels of light, and earthly
potentates, are included (compare
Ro 8:38). Jesus is "King of kings, and Lord of
lords" (
Re 19:16). The higher is His honor, the greater is that
of His people, who are His members joined to Him, the Head.
Some philosophizing teachers of the school of Simon Magus,
in Western Asia Minor, had, according to I RENÆUS and
EPIPHANIUS, taught their hearers these names of various
ranks of angels. Paul shows that the truest wisdom is to
know Christ as reigning above them all.
every name--every being whatever.
"Any other creature" (
Ro 8:39).
in this world--Greek,
"age," that is, the present order of
things. "Things present . . . things to
come" (
Ro 8:38).
that . . . to
come--"Names which now we know not, but shall know
hereafter in heaven. We know that the emperor goes before
all, though we cannot enumerate all the satraps and
ministers of his court; so we know that Christ is set above
all, although we cannot name them all"
[BENGEL].
22. put . . . under--Greek, "put in
subjection under" (
Ps 8:6; 1Co 15:27).
gave . . . to the
church--for her special advantage. The Greek order
is emphatic: "HIM He gave as Head over all things to
the Church." Had it been anyone save H IM, her Head,
it would not have been the boon it is to the Church. But as
He is Head over all things who is also her Head (and
she the body), all things are hers (
1Co 3:21-23). He is OVER ("far above") all
things; in contrast to the words, "TO the
Church," namely, for her advantage. The
former are subject; the latter is joined with Him in His
dominion over them. "Head" implies not only His
dominion, but our union; therefore, while we look upon Him
at the right hand of God, we see ourselves in heaven (
Re 3:21). For the Head and body are not severed by
anything intervening, else the body would cease to be the
body, and the Head cease to be the Head [PEARSON from C
HRYSOSTOM].
23. his body--His mystical and spiritual, not literal,
body. Not, however, merely figurative, or metaphorical. He
is really, though spiritually, the Church's Head. His
life is her life. She shares His crucifixion and His
consequent glory. He possesses everything, His fellowship
with the Father, His fulness of the Spirit, and His
glorified manhood, not merely for Himself, but for
her, who has a membership of His body, of His flesh,
and of His bones (
Eph 5:30).
fulness--"the filled-up
receptacle" [EADIE]. The Church is dwelt in and
filled by Christ. She is the receptacle, not of His
inherent, but of His communicated, plenitude of
gifts and graces. As His is the "fulness" (
Joh 1:16; Col 1:19; 2:9) inherently, so she is His
"fulness" by His impartation of it to her, in
virtue of her union to Him (
Eph 5:18; Col 2:10). "The full
manifestation of His being, because penetrated by His
life" [CONYBEARE and HOWSON]. She is the continued
revelation of His divine life in human form; the fullest
representative of His plenitude. Not the angelic
hierarchy, as false teachers taught (
Col 2:9, 10, 18), but Christ Himself is the
"fulness of the Godhead," and she represents Him.
KOPPE translates less probably, "the whole universal
multitude."
filleth all in all--Christ as the
Creator, Preserver, and Governor of the world, constituted
by God (
Col 1:16-19), fills all the universe of things
with all things. "Fills all creation with
whatever it possesses" [ALFORD]. The Greek is,
"filleth for Himself."
Eph 2:1-22. GOD'S LOVE AND GRACE IN QUICKENING US, ONCE DEAD, THROUGH CHRIST. HIS PURPOSE IN DOING SO: EXHORTATION BASED ON OUR PRIVILEGES AS BUILT TOGETHER, AN HOLY TEMPLE, IN CHRIST, THROUGH THE SPIRIT.
1. And you--"You also," among those who have
experienced His mighty power in enabling them to believe
(
Eph 1:19-23).
hath he quickened--supplied
from the Greek (
Eph 2:5).
dead--spiritually. (
Col 2:13). A living corpse: without the gracious
presence of God's Spirit in the soul, and so unable to
think, will, or do aught that is holy.
in trespasses . . .
sins--in them, as the element in which the
unbeliever is, and through which he is dead to the true
life. Sin is the death of the soul.
Isa 9:2; Joh 5:25, "dead" (spiritually),
1Ti 5:6. "Alienated from the life of
God" (
Eph 4:18). Translate, as Greek, "in your
trespasses," &c. "Trespass" in
Greek, expresses a FALL or LAPSE, such as the
transgression of Adam whereby he fell. "Sin."
(Greek, "hamartia") implies innate
corruption and ALIENATION from God (literally,
erring of the mind from the rule of truth), exhibited
in acts of sin (Greek,
"hamartemata"). BENGEL, refers
"trespasses" to the Jews who had the law, and yet
revolted from it; "sins," to the Gentiles who
know not God.
2. the course of this world--the career (literally,
"the age," compare
Ga 1:4), or present system of this world (
1Co 2:6, 12; 3:18, 19, as opposed to "the world to
come"): alien from God, and lying in the wicked one
(
1Jo 5:19). "The age" (which is something more
external and ethical) regulates "the world"
(which is something more external).
the prince of the power of the
air--the unseen God who lies underneath guiding "the
course of this world" (
2Co 4:4); ranging through the air around us:
compare
Mr 4:4, "fowls of the air" (Greek,
"heaven") that is, (
Eph 2:15), "Satan" and his demons. Compare
Eph 6:12; Joh 12:31. Christ's ascension seems to
have cast Satan out of heaven (
Re 12:5, 9, 10, 12, 13), where he had been heretofore
the accuser of the brethren (
Job 1:6-11). No longer able to accuse in heaven
those justified by Christ, the ascended Saviour (
Ro 8:33, 34), he assails them on earth with all trials
and temptations; and "we live in an atmosphere
poisonous and impregnated with deadly elements. But a
mighty purification of the air will be effected by
Christ's coming" [AUBERLEN], for Satan shall be
bound (
Re 12:12, 13, 15, 17; 20:2, 3). "The power"
is here used collectively for the "powers of the
air"; in apposition with which "powers"
stand the "spirits," comprehended in the
singular, "the spirit," taken also collectively:
the aggregate of the "seducing spirits" (
1Ti 4:1) which "work now (still; not
merely, as in your case, 'in time past') in
the sons of disobedience" (a Hebraism: men who are not
merely by accident disobedient, but who are essentially
sons of disobedience itself: compare
Mt 3:7), and of which Satan is here declared to be
"the prince." The Greek does not allow
"the spirit" to refer to Satan, "the
prince" himself, but to "the powers of the
air" of which he is prince. The powers of the air
are the embodiment of that evil "spirit" which is
the ruling principle of unbelievers, especially the heathen
(
Ac 26:18), as opposed to the spirit of the children of
God (
Lu 4:33). The potency of that "spirit" is
shown in the "disobedience" of the former.
Compare
De 32:20, "children in whom is no faith" (
Isa 30:9; 57:4). They disobey the Gospel both in faith
and practice (
2Th 1:8; 2Co 2:12).
3. also we--that is, we also. Paul here joins
himself in the same category with them, passing from the
second person (
Eph 2:1, 2) to the first person here.
all--Jews and Gentiles.
our conversation--"our way of
life" (
2Co 1:12; 1Pe 1:18). This expression implies an
outwardly more decorous course, than the open
"walk" in gross sins on the part of the
majority of Ephesians in times past, the Gentile portion of
whom may be specially referred to in
Eph 2:2. Paul and his Jewish countrymen, though
outwardly more seemly than the Gentiles (
Ac 26:4, 5, 18), had been essentially like them in
living to the unrenewed flesh, without the Spirit of
God.
fulfilling--Greek, doing.
mind--Greek, "our
thoughts." Mental suggestions and purposes
(independent of God), as distinguished from the blind
impulses of "the flesh."
and were by nature--He intentionally
breaks off the construction, substituting "and we
were" for "and being," to mark emphatically
his and their past state by nature, as contrasted
with their present state by grace. Not merely is it, we had
our way of life fulfilling our fleshly desires, and so
being children of wrath; but we were by nature
originally "children of wrath," and so
consequently had our way of life fulfilling our fleshly
desires. "Nature," in Greek, implies that
which has grown in us as the peculiarity of our
being, growing with our growth, and strengthening with our
strength, as distinguished from that which has been wrought
on us by mere external influences: what is inherent, not
acquired (
Job 14:4; Ps 51:5). An incidental proof of the doctrine
of original sin.
children of wrath--not merely
"sons," as in the Greek, "sons of
disobedience" (
Eph 2:2), but "children" by
generation; not merely by adoption, as
"sons" might be. The Greek order more
emphatically marks this innate corruption: "Those who
in their (very) nature are children of wrath";
Eph 2:5, "grace" is opposed to
"nature" here; and salvation (implied in
Eph 2:5, 8, "saved") to "wrath."
Compare Article IX, Church of England Common Prayer
Book. "Original sin (birth-sin), standeth not in
the following of Adam, but is the fault and corruption of
the nature of every man, naturally engendered of Adam
[Christ was supernaturally conceived by the Holy
Ghost of the Virgin], whereby man is very far gone from
original righteousness, and is of his own nature inclined
to evil; and therefore, in every person born into this
world, it deserveth God's wrath and damnation."
Paul shows that even the Jews, who boasted of their birth
from Abraham, were by natural birth equally children of
wrath as the Gentiles, whom the Jews despised on account of
their birth from idolaters (
Ro 3:9; 5:12-14). "Wrath abideth" on
all who disobey the Gospel in faith and practice (
Joh 3:36). The phrase, "children of wrath,"
is a Hebraism, that is, objects of God's wrath from
childhood, in our natural state, as being born in the sin
which God hates. So "son of death" (
2Sa 12:5, Margin); "son of perdition"
(
Joh 17:12; 2Th 2:3).
as others--Greek, "as the
rest" of mankind are (
1Th 4:13).
4. God, who is rich--Greek "(as) being
rich in mercy."
for--that is, "because of
His great love." This was the special ground of
God's saving us; as "rich in mercy" (compare
Eph 2:7; Eph 1:7; Ro 2:4; 10:12) was the general
ground. "Mercy takes away misery; love
confers salvation" [BENGEL].
5. dead in sins--The best reading is in the Greek,
"dead in our (literally, 'the')
trespasses."
quickened--"vivified"
spiritually, and consequences hereafter, corporally. There
must be a spiritual resurrection of the soul before there
can be a comfortable resurrection of the body [PEARSON] (
Joh 11:25, 26; Ro 8:11).
together with Christ--The Head being
seated at God's right hand, the body also sits there
with Him [CHRYSOSTOM]. We are already seated there IN Him
("in Christ Jesus,"
Eph 2:6), and hereafter shall be seated by Him;
IN Him already as in our Head, which is the ground of our
hope; by Him hereafter, as by the conferring cause,
when hope shall be swallowed up in fruition [PEARSON]. What
God wrought in Christ, He wrought (by the very fact) in all
united to Christ, and one with Him.
by grace ye are saved--Greek,
"Ye are in a saved state." Not merely "ye
are being saved," but ye "are passed from death
unto life" (
Joh 5:24). Salvation is to the Christian not a thing to
be waited for hereafter, but already realized (
1Jo 3:14). The parenthetic introduction of this clause
here (compare
Eph 2:8) is a burst of Paul's feeling, and in order
to make the Ephesians feel that grace from first to
last is the sole source of salvation; hence, too, he says
"ye," not "we."
6. raised us up together--with Christ. The "raising
up" presupposes previous quickening of Jesus in the
tomb, and of us in the grave of our sins.
made us sit together--with Christ,
namely, in His ascension. Believers are bodily in heaven in
point of right, and virtually so in spirit, and have each
their own place assigned there, which in due time they
shall take possession of (
Php 3:20, 21). He does not say, "on the right
hand of God"; a prerogative reserved to Christ
peculiarly; though they shall share His throne (
Re 3:21).
in Christ Jesus--Our union with Him is
the ground of our present spiritual, and future bodily,
resurrection and ascension. "Christ Jesus" is the
phrase mostly used in this Epistle, in which the
office of the Christ, the Anointed Prophet, Priest and
King, is the prominent thought; when the Person is
prominent, "Jesus Christ" is the phrase used.
7. Greek, "That He might show forth (middle
reflexive voice; for His own glory,
Eph 1:6, 12, 14) in the ages which are coming on,"
that is, the blessed ages of the Gospel which
supersede "the age (Greek, for
'course') of this world" (
Eph 2:2), and the past "ages" from which the
mystery was hidden (
Col 1:26, 27). These good ages, though beginning with
the first preaching of the Gospel, and thenceforth
continually succeeding one another, are not consummated
till the Lord's coming again (compare
Eph 1:21; Heb 6:5). The words, "coming on,"
do not exclude the time then present, but imply
simply the ages following upon Christ's
"raising them up together" spiritually (
Eph 2:6).
kindness--"benignity."
through Christ--rather, as
Greek, "in Christ"; the same expression as is
so often repeated, to mark that all our blessings center
"IN HIM."
8. For--illustrating "the exceeding riches of His
grace in kindness." Translate as in
Eph 2:5, "Ye are in a saved state."
through faith--the effect of the power
of Christ's resurrection (
Eph 1:19, 20; Php 3:10) whereby we are "raised
together" with Him (
Eph 2:6; Col 2:12). Some of the oldest manuscripts
read, "through your (literally, 'the')
faith." The instrument or mean of salvation on the
part of the person saved; Christ alone is the
meritorious agent.
and that--namely, the act of
believing, or "faith." "Of
yourselves" stands in opposition to, "it is the
gift of God" (
Php 1:29). "That which I have said, 'through
faith,' I do not wish to be understood so as if I
excepted faith itself from grace"
[ESTIUS]. "God justifies the believing man, not for
the worthiness of his belief, but for the worthiness of Him
in whom he believes" [HOOKER]. The initiation, as well
as the increase, of faith, is from the Spirit of God, not
only by an external proposal of the word, but by internal
illumination in the soul [PEARSON]. Yet "faith"
cometh by the means which man must avail himself of,
namely, "hearing the word of God" (
Ro 10:17), and prayer (
Lu 11:13), though the blessing is wholly of God (
1Co 3:6, 7).
9. Not of works--This clause stands in contrast to "by
grace," as is confirmed by
Ro 4:4, 5; 11:6.
lest--rather, as Greek,
"that no man should boast" (
Ro 3:27; 4:2).
10. workmanship--literally, "a thing of His
making"; "handiwork." Here the spiritual
creation, not the physical, is referred to (
Eph 2:8, 9).
created--having been created (
Eph 4:24; Ps 102:18; Isa 43:21; 2Co 5:5, 17).
unto good works--"for good
works." "Good works" cannot be performed
until we are new "created unto" them. Paul never
calls the works of the law "good works." We are
not saved by, but created unto, good
works.
before ordained--Greek,
"before made ready" (compare
Joh 5:36). God marks out for each in His purposes
beforehand, the particular good works, and the time and way
which tie sees best. God both makes ready by His providence
the opportunities for the works, and makes us ready
for their performance (
Joh 15:16; 2Ti 2:21).
that we should walk in them--not
"be saved" by them. Works do not justify, but the
justified man works (
Ga 5:22-25).
11. The Greek order in the oldest manuscripts is,
"That in time past (literally, once) ye,"
&c. Such remembrance sharpens gratitude and strengthens
faith (
Eph 2:19) [BENGEL].
Gentiles in the flesh--that is,
Gentiles in respect to circumcision.
called Uncircumcision--The Gentiles
were called (in contempt), and were, the
Uncircumcision; the Jews were called, but were not truly,
the Circumcision [ELLICOTT].
in the flesh made by hands--as opposed
to the true "circumcision of the heart in the Spirit,
and not the letter" (
Ro 2:29), "made without the hands in putting off
the body of the sins of the flesh by the circumcision of
Christ" (
Col 2:11).
12. without Christ--Greek, "separate
from Christ"; having no part in Him; far from Him.
A different Greek word (aneu) would be
required to express, "Christ was not present with
you" [TITTMANN].
aliens--Greek, "alienated
from," not merely "separated from." The
Israelites were cut off from the commonwealth of God, but
it was as being self-righteous, indolent, and unworthy, not
as aliens and strangers [CHRYSOSTOM]. The
expression, "alienated from," takes it for
granted that the Gentiles, before they had apostatized from
the primitive truth, had been sharers in light and life
(compare
Eph 4:18, 23). The hope of redemption through the
Messiah, on their subsequent apostasy, was embodied into a
definite "commonwealth" or polity, namely,
that "of Israel," from which the Gentiles were
alienated. Contrast
Eph 2:13; Eph 3:6; 4:4, 5, with Ps 147:20.
covenants of promise--rather,
". . . of the promise," namely,
"to thee and thy seed will I give this land" (
Ro 9:4; Ga 3:16). The plural implies the several
renewals of the covenant with Abraham, Isaac, and Jacob,
and with the whole people at Sinai [ALFORD]. "The
promise" is singular, to signify that the covenant, in
reality, and substantially, is one and the same at all
times, but only different in its accidents and external
circumstances (compare
Heb 1:1, "at sundry times and in divers
manners").
having no . . . hope--beyond
this life (
1Co 15:19). The CONJECTURES of heathen philosophers as
to a future life were at best vague and utterly
unsatisfactory. They had no divine "promise," and
therefore no sure ground of "hope." Epicurus and
Aristotle did not believe in it at all. The Platonists
believed the soul passed through perpetual changes, now
happy, and then again miserable; the Stoics, that it
existed no longer than till the time of the general burning
up of all things.
without God--Greek,
"atheists," that is, they had not "God"
in the sense we use the word, the Eternal Being who made
and governs all things (compare
Ac 14:15, "Turn from these vanities unto the
living God who made heaven, and earth, and the sea, and
all things therein"), whereas the Jews had distinct
ideas of God and immortality. Compare also
Ga 4:8, "Ye knew not God . . . ye did
service unto them which are no gods" (
1Th 4:5). So also pantheists are atheists, for an
impersonal God is NO G OD, and an ideal immortality no
immortality [T HOLUCK].
in the world--in contrast to belonging
to "the commonwealth of Israel." Having their
portion and their all in this godless vain world (
Ps 17:14), from which Christ delivers His people (
Joh 15:19; 17:14; Ga 1:4).
13. now--in contrast to "at that time" (
Eph 2:12).
in Christ Jesus--"Jesus" is
here added, whereas the expression before (
Eph 2:12) had been merely "Christ," to mark
that they know Christ as the personal Saviour,
"Jesus."
sometimes--Greek,
"aforetime."
far off--the Jewish description of the
Gentiles. Far off from God and from the people of God (
Eph 2:17; Isa 57:19; Ac 2:39).
are--Greek, "have
been."
by--Greek, "in." Thus
"the blood of Christ" is made the seal of a
covenant IN which their nearness to God consists. In
Eph 1:7, where the blood is more directly spoken of as
the instrument, it is "through His
blood" [ALFORD].
14. he--Greek, "Himself" alone,
pre-eminently, and none else. Emphatical.
our peace--not merely
"Peacemaker," but "Himself" the price
of our (Jews' and Gentiles' alike) peace with God,
and so the bond of union between "both" in God.
He took both into Himself, and reconciled them, united, to
God, by His assuming our nature and our penal and legal
liabilities (
Eph 2:15; Isa 9:5, 6; 53:5; Mic 5:5; Col 1:20). His
title, "Shiloh," means the same (
Ge 49:10).
the middle wall of
partition--Greek, ". . . of
the partition" or "fence"; the middle
wall which parted Jew and Gentile. There was a
balustrade of stone which separated the court of the
Gentiles from the holy place, which it was death for a
Gentile to pass. But this, though incidentally alluded to,
was but a symbol of the partition itself, namely, "the
enmity" between "both" and
God (
Eph 2:15), the real cause of separation from God, and
so the mediate cause of their separation from one another.
Hence there was a twofold wall of partition, one the inner
wall, severing the Jewish people from entrance to the holy
part of the temple where the priests officiated, the other
the outer wall, separating the Gentile proselytes from
access to the court of the Jews (compare
Eze 44:7; Ac 21:28). Thus this twofold wall represented
the Sinaitic law, which both severed all men, even
the Jews, from access to God (through sin, which is the
violation of the law), and also separated the Gentiles from
the Jews. As the term "wall" implies the
strength of the partition, so "fence" implies
that it was easily removed by God when the due time came.
15. Rather, make "enmity" an apposition to
"the middle wall of partition"; "Hath broken
down the middle wall of partition (not merely as English
Version, 'between us,' but also
between all men and God), to wit, the enmity (
Ro 8:7) by His flesh" (compare
Eph 2:16; Ro 8:3).
the law of commandments
contained in--Greek, "the law of the
commandments (consisting) in ordinances." This law was
"the partition" or "fence," which
embodied the expression of the "enmity" (the
"wrath" of God against our sin, and our enmity to
Him,
Eph 2:3) (
Ro 4:15; 5:20; 7:10, 11; 8:7). Christ has in, or by,
His crucified flesh, abolished it, so far as its condemning
and enmity-creating power is concerned (
Col 2:14), substituting for it the law of love, which
is the everlasting spirit of the law, and which flows from
the realization in the soul of His love in His death for
us. Translate what follows, "that He might make the
two (Jews and Gentiles) into one new man." Not that He
might merely reconcile the two to each other, but
incorporate the two, reconciled in Him to God, into one new
man; the old man to which both belonged, the enemy of God,
having been slain in His flesh on the cross. Observe, too,
ONE new man; we are all in God's sight but one in
Christ, as we are but one in Adam [ALFORD].
making peace--primarily between all
and God, secondarily between Jews and Gentiles; He being
"our peace." This "peace-making"
precedes its publication (
Eph 2:17).
16. Translate, "might altogether reconcile them both
in one body (the Church,
Col 3:15) unto God through His cross." The
Greek for "reconcile" (apocatalaxe),
found only here and in
Col 1:20, expresses not only a return to favor with one
(catallage), but so to lay aside enmity that
complete amity follows; to pass from enmity to
complete reconciliation [TITTMANN].
slain the enmity--namely, that had
been between man and God; and so that between Jew and
Gentile which had resulted from it. By His being
slain, He slew it (compare
Heb 2:14).
thereby--Greek,
"therein"; "in" or "by the
cross," that is, His crucifixion (
Col 2:15).
17. Translate, "He came and announced glad tidings of
peace." "He came" of His own free love, and
"announced peace" with His own mouth to the
apostles (
Lu 24:36; Joh 20:19, 21, 26); and by them to others,
through His Spirit present in His Church (
Joh 14:18).
Ac 26:23 is strictly parallel; after His resurrection
"He showed light to the people ('them that were
nigh') and to the Gentiles ('you that were afar
off')," by His Spirit in His ministers (compare
1Pe 3:19).
and to them--The oldest manuscripts
insert "peace" again: "And peace to
them." The repetition implies the joy with which both
alike would dwell again and again upon the welcome word
"peace." So
Isa 57:19.
18. Translate, "For it is through Him ( Joh 14:6; Heb 10:19) that we have our access ( Eph 3:12; Ro 5:2), both of us, in (that is, united in, that is, "by," 1Co 12:13, Greek) one Spirit to the Father," namely, as our common Father, reconciled to both alike; whence flows the removal of all separation between Jew and Gentile. The oneness of "the Spirit," through which we both have our access, is necessarily followed by oneness of the body, the Church ( Eph 2:16). The distinctness of persons in the Divine Trinity appears in this verse. It is also fatal to the theory of sacerdotal priests in the Gospel through whom alone the people can approach God. All alike, people and ministers, can draw nigh to God through Christ, their ever living Priest.
19. Now, therefore--rather, "So then"
[ALFORD].
foreigners--rather,
"sojourners"; opposed to "members of the
household," as "strangers" is to
"fellow citizens."
Php 3:19, 20, "conversation," Greek,
"citizenship."
but--The oldest manuscripts add,
"are."
with the saints--"the
commonwealth of (spiritual) Israel" (
Eph 2:12).
of God--THE FATHER; as JESUS CHRIST
appears in
Eph 2:20, and THE SPIRIT in
Eph 2:22.
20. Translate as Greek, "Built up upon,"
&c. (participle; having been built up upon;
omit, therefore, "and are"). Compare
1Co 3:11, 12. The same image in
Eph 3:18, recurs in his address to the Ephesian elders
(
Ac 20:32), and in his Epistle to Timothy at Ephesus (
1Ti 3:15; 2Ti 2:19), naturally suggested by the
splendid architecture of Diana's temple; the glory of
the Christian temple is eternal and real, not mere
idolatrous gaud. The image of a building is appropriate
also to the Jew-Christians; as the temple at Jerusalem was
the stronghold of Judaism; as Diana's temple, of
paganism.
foundation of the apostles,
&c.--that is, upon their ministry and living example
(compare
Mt 16:18). Christ Himself, the only true Foundation,
was the grand subject of their ministry, and spring of
their life. As one with Him and His fellow workers, they,
too, in a secondary sense, are called
"foundations" (
Re 21:14). The "prophets" are joined with
them closely; for the expression is here not
"foundations of the apostles and the
prophets," but "foundations of the
apostles and prophets." For the doctrine of
both was essentially one (
1Pe 1:10, 11; Re 19:10). The apostles take the
precedency (
Lu 10:24). Thus he appropriately shows regard to the
claims of the Jews and Gentiles: "the prophets"
representing the old Jewish dispensation, "the
apostles" the new. The "prophets" of the new
also are included. B ENGEL and ALFORD refer the meaning
solely to these (
Eph 3:5; 4:11). These passages imply, I think, that the
New Testament prophets are not excluded; but the
apostle's plain reference to
Ps 118:22, "the head stone of the corner,"
proves that the Old Testament prophets are a prominent
thought. David is called a "prophet" in
Ac 2:30. Compare also
Isa 28:16; another prophet present to the mind of Paul,
which prophecy leans on the earlier one of Jacob (
Ge 49:24). The sense of the context, too, suits this:
Ye were once aliens from the commonwealth of Israel
(in the time of her Old Testament prophets), but now
ye are members of the true Israel, built upon the
foundation of her New Testament apostles and Old Testament
prophets. Paul continually identifies his teaching with
that of Israel's old prophets (
Ac 26:22; 28:23). The costly foundation-stones of the
temple (
1Ki 5:17) typified the same truth (compare
Jer 51:26). The same stone is at once the corner-stone
and the foundation-stone on which the whole building rests.
Paul supposes a stone or rock so large and so fashioned as
to be both at once; supporting the whole as the foundation,
and in part rising up at the extremities, so as to admit of
the side walls meeting in it, and being united in it as the
corner-stone [ZANCHIUS]. As the corner-stone, it is
conspicuous, as was Christ (
1Pe 2:6), and coming in men's way may be stumbled
over, as the Jews did at Christ (
Mt 21:42; 1Pe 2:7).
21. In whom--as holding together the whole.
fitly framed--so as exactly to fit
together.
groweth--"is growing"
continually. Here an additional thought is added to the
image; the Church has the growth of a living
organism, not the mere increase of a building.
Compare
1Pe 2:5; "lively stones . . .
built up a spiritual house." Compare
Eph 4:16; Zec 6:12, "The Branch shall build
the temple of the Lord," where similarly the
growth of a branch, and the building of a temple, are
joined.
holy--as being the "habitation
of God" (
Eph 2:22). So "in the Lord" (Christ) answers
to "through the Spirit" (
Eph 2:22; compare
Eph 3:16, 17). "Christ is the inclusive Head of
all the building, the element in which it has its being and
now its growth" [ALFORD].
22. are builded together--Translate, "are being
builded together."
through--Greek, "in
the Spirit." God, by His Spirit in believers,
has them for His habitation (
1Co 3:16, 17; 6:19; 2Co 6:16).
Eph 3:1-21. HIS APOSTOLIC OFFICE TO MAKE KNOWN THE MYSTERY OF CHRIST REVEALED BY THE SPIRIT: PRAYER THAT BY THE SAME SPIRIT THEY MAY COMPREHEND THE VAST LOVE OF CHRIST: DOXOLOGY ENDING THIS DIVISION OF THE EPISTLE.
As the first chapter treated of THE FATHER'S office; and the second, THE SON'S, so this, that of THE SPIRIT.
1. of Jesus Christ--Greek, "Christ Jesus." The office is the prominent thought in the latter arrangement; the person, in the former. He here marks the Messiahship of "Christ," maintained by him as the origin of his being a "prisoner," owing to the jealousy of the Jews being roused at his preaching it to the Gentiles. His very bonds were profitable to ("for" or "in behalf of you") Gentiles ( Eph 3:13; 2Ti 2:10). He digresses at "For this cause," and does not complete the sentence which he had intended, until Eph 3:14, where he resumes the words, "For this cause," namely, because I know this your call of God as Gentiles ( Eph 2:11-22), to be "fellow-heirs" with the Jews ( Eph 3:6), "I bow my knees to" the Father of our common Saviour ( Eph 3:14, 15) to confirm you in the faith by His Spirit. "I Paul," expresses the agent employed by the Spirit to enlighten them, after he had been first enlightened himself by the same Spirit ( Eph 3:3-5, 9).
2. If--The Greek does not imply doubt:
"Assuming (what I know to be the fact, namely) that ye
have heard," &c. "If, as I presume," The
indicative in the Greek shows that no doubt is
implied: "Seeing that doubtless," &c. He by
this phrase delicately reminds them of their having heard
from himself, and probably from others subsequently, the
fact. See Introduction,
showing that these words do not disprove the address of
this Epistle to the Ephesians. Compare
Ac 20:17-24.
the dispensation--"The office of
dispensing, as a steward, the grace of God which was (not
'is') given me to you-ward," namely, to
dispense to you.
3. he made known--The oldest manuscripts read, "That
by revelation was the mystery (namely, of the
admission of the Gentiles,
Eph 3:6; 1:9) made known unto me (
Ga 1:12)."
as I wrote afore--namely, in this
Epistle (
Eph 1:9, 10), the words of which he partly repeats.
4. understand my knowledge--"perceive my
understanding" [ALFORD], or "intelligence."
"When ye read," implies that, deep as are the
mysteries of this Epistle, the way for all to understand
them is to read it (
2Ti 3:15, 16). By perceiving his understanding
of the mysteries, they, too, will be enabled to
understand.
the mystery of Christ--The
"mystery" is Christ Himself, once hidden, but now
revealed (
Col 1:27).
5. in other ages--Greek,
"generations."
not made known--He does not say,
"has not been revealed." Making known by
revelation is the source of making known by
preaching [BENGEL]. The former was vouchsafed only to the
prophets, in order that they might make known the truth so
revealed to men in general.
unto the sons of men--men in their
state by birth, as contrasted with those illuminated
"by the Spirit" (Greek, "IN the
Spirit," compare
Re 1:10),
Mt 16:17.
as--The mystery of the call of the
Gentiles (of which Paul speaks here) was not unknown to the
Old Testament prophets (
Isa 56:6, 7; 49:6). But they did not know it with the
same explicit distinctness "As" it has been now
known (
Ac 10:19, 20; 11:18-21). They probably did not know
that the Gentiles were to be admitted without circumcision
or that they were to be on a level with the Jews in
partaking of the grace of God. The gift of "the
Spirit" in its fulness was reserved for the New
Testament that Christ might thereby be glorified. The
epithet, "holy," marks the special consecration
of the New Testament "prophets" (who are here
meant) by the Spirit, compared with which even the Old
Testament prophets were but "sons of men" (
Eze 2:3, and elsewhere).
6. Translate, "That the Gentiles are," &c. "and fellow members of the same body, and fellow partakers of the (so the oldest manuscripts read, not 'HIS') promise, in Christ Jesus (added in the oldest manuscripts), through the Gospel." It is "in Christ Jesus" that they are made "fellow heirs" in the inheritance of GOD: "of the same body" under the Head, CHRIST JESUS; and "fellow partakers of the promise" in the communion of THE HOLY SPIRIT ( Eph 1:13; Heb 6:4). The Trinity is thus alluded to, as often elsewhere in this Epistle ( Eph 2:19, 20, 22).
7. Whereof--"of which" Gospel.
according to--in consequence of, and
in accordance with, "the gift of the grace of
God."
given--"which (gift of grace) was
given to me by (Greek, 'according to,' as in
Eph 3:20; 1:19: as the result of, and in proportion to)
the effectual working (Greek, 'energy,' or
'in-working') of His power."
8. am--Not merely was I in times past, but I still
am the least worthy of so high an office (compare
1Ti 1:15, end).
least of all saints--not merely
"of all apostles" (
1Co 15:9, 10).
is--Greek, "has been
given."
among--omitted in the oldest
manuscripts Translate, "to announce to the
Gentiles the glad tidings of the unsearchable (
Job 5:9) riches," namely, of Christ's
grace (
Eph 1:7; 2:7).
Ro 11:33, "unsearchable" as a mine
inexhaustible, whose treasures can never be fully explored
(
Eph 3:18, 19).
9. to make all men see--Greek, "to enlighten
all" (
Eph 1:18; Ps 18:28; Heb 6:4). "All" (compare
Col 1:28).
fellowship--The oldest manuscripts
read, "economy," or "dispensation"
(compare
Col 1:25, 26; and see on Eph
1:10, above). "To make all see how it hath seemed
good to God at this time to dispense (through me and
others, His stewards) what heretofore was a
mystery." ELLICOTT explains it, "the
arrangement," or "regulation" of the mystery
(the union of Jews and Gentiles in Christ) which was now to
be humbly traced and acknowledged in the fact of its having
secretly existed in the counsel of God, and now having been
revealed to the heavenly powers by means of the
Church.
from the beginning of the
world--Greek, "from (the beginning of) the
ages." Compare
Eph 1:4; Ro 16:25; 1Co 2:7. The "ages" are
the vast successive periods of time, marked by successive
stages of creation and orders of beings.
in God--"hidden in" His
counsels (
Eph 1:9).
created all things by Jesus
Christ--God's creation of the world and all things
therein is the foundation of the rest of the
"economy," which is freely dispensed according to
the universal power of God [BENGEL]. AS God created
"the whole range of things" (so the
Greek), physical and spiritual alike, He must have an
absolute right to adjust all things as He will. Hence, we
may see His right to keep the mystery of world-wide
salvation in Christ "hidden in Himself," till his
own good time for revealing it. The oldest manuscripts omit
"by Jesus Christ."
10. The design of God in giving Paul grace to proclaim to
the Gentiles the mystery of salvation heretofore
hidden.
now--first: opposed to "hidden
from the beginning of the world" (
Eph 3:5).
unto the principalities
and--Greek adds "the"
powers--unto the various orders of
good angels primarily, as these dwell "in the
heavenly places" in the highest sense;
"known" to their adoring joy (
1Ti 3:16; 1Pe 1:12). Secondarily, God's wisdom in
redemption is made known to evil angels, who dwell
"in heavenly places" in a lower sense, namely,
the air (compare
Eph 2:2 with Eph 6:12); "known" to their
dismay (
1Co 15:24; Col 2:15).
might be known--Translate, "may
be known."
by the church--"by means
of," or "through the Church," which is the
"theater" for the display of God's manifold
wisdom (
Lu 15:10; 1Co 4:9): "a spectacle (Greek,
'theater') to angels." Hence, angels are but
our "fellow servants" (
Re 19:10).
manifold wisdom--though essentially
one, as Christ is one, yet varying the economy in respect
to places, times, and persons (
Isa 55:8, 9; Heb 1:1). Compare
1Pe 4:10, "stewards of the manifold grace of
God." Man cannot understand aright its single acts
till he can survey them as a connected whole (
1Co 13:12). The call of the Church is no haphazard
remedy, or afterthought, but part of the eternal scheme,
which, amidst manifold varieties of dispensation, is one in
its end.
11. which he purposed--Greek, "made." ELLICOTT translates, "wrought."
12. Translate, "our boldness and our access ( Eph 2:18) in confidence through our faith in Him." A LFORD quotes as an instance, Ro 8:38, &c. "THE access" (Greek) implies the formal introduction into the presence of a monarch.
13. "I entreat you not to be dispirited."
for you--in your behalf.
which is--rather, "which
are your glory," namely, inasmuch as showing that
God loved you so much, as both to give His Son for you, and
to permit His apostles to suffer "tribulations"
for you [CHRYSOSTOM] in preaching the Gospel to the
Gentiles. See on Eph 3:1,
"prisoner for you Gentiles." My tribulations are
your spiritual "glory," as your faith is
furthered thereby (
1Co 4:10).
14. For this cause--Resuming the thread of
Eph 3:1, "For this cause." Because ye have
such a standing in God's Church [ALFORD].
bow my knees--the proper attitude in
humble prayer. Posture affects the mind, and is not
therefore unimportant. See Paul's practice (
Ac 20:36); and that of the Lord Himself on earth (
Lu 22:41).
unto the Father--The oldest
manuscripts omit "of our Lord Jesus Christ." But
Vulgate and some very old authorities retain them:
Eph 3:15, "From whom," in either case, refers
to "the Father" (Patera), as
"family" (patria, akin in sound and
etymology) plainly refers to Him. Still the foundation of
all sonship is in Jesus Christ.
15. the whole family--ALFORD, M IDDLETON, and others
translate, "every family": alluding to the
several families in heaven and in earth supposed to
exist [THEOPHYLACT, Æcumenius, in S UICER,
2.633], the apostle thus being supposed to imply that God,
in His relation of Father to us His adopted children, is
the great prototype of the paternal relation wherever
found. But the idea that "the holy angels are bound up
in spiritual families or
compaternities," is nowhere else in Scripture
referred to. And
Ac 2:36, where the article is similarly omitted, and
yet the translation is, "All the house of
Israel," shows that in New Testament Greek the
translation is justifiable, "all the
family," or "the whole family": which
accords with Scripture views, that angels and men, the
saints militant and those with God, are one holy family
joined under the one Father in Christ, the mediator between
heaven and earth (
Eph 1:10; Php 2:10). Hence angels are termed our
"brethren" (
Re 19:10), and "sons of God" by creation, as
we are by adoption (
Job 38:7). The Church is part of the grand family, or
kingdom, which comprehends, besides men, the higher
spiritual world, where the archetype, to the realization of
which redeemed man is now tending, is already realized.
This universal idea of the "kingdom" of God as
one divine community, is presented to us in the Lord's
Prayer. By sin men were estranged, not only from God, but
from that higher spiritual world in which the kingdom of
God is already realized. As Christ when He reconciled men
to God, united them to one another in a divine community
(joined to Himself, the one Head), breaking down the
partition wall between Jew and Gentile (
Eph 2:14), so also He joins them in communion with all
those who have already attained that perfection in the
kingdom of God, to which the Church on earth is aspiring
(
Col 1:20) [NEANDER].
is named--derives its origin
and its name as sons of God. To be named, and to be,
are one with God. To bear God's name is to
belong to God as His own peculiar people (
Nu 6:27; Isa 43:7; 44:5; Ro 9:25, 26).
16. according to--that is in abundance consonant to the
riches of His glory; not "according to" the
narrowness of our hearts.
Col 1:11, "Strengthened with all might
according to His glorious power."
by--Greek,
"through"; "by means of His
Spirit."
in--The Greek implies,
"infused into."
the inner man-- (
Eph 4:22, 24; 1Pe 3:4); "the hidden man of the
heart." Not predicated of unbelievers, whose inward
and outward man alike are carnal. But in believers, the
"inner (new) man," their true self, stands in
contrast to their old man, which is attached to them as a
body of death daily being mortified, but not their true
self.
17. That--So that.
dwell--abidingly make His abode (
Joh 14:23). Where the Spirit is there Christ is (
Joh 14:16, 18).
by faith--Greek,
"through faith," which opens the door of
the heart to Jesus (
Joh 3:20). It is not enough that He be on the tongue,
or flit through the brain: the heart is His proper seat
[CALVIN]. "You being rooted and grounded in love"
(compare
Eph 3:19), is in the Greek connected with this
clause, not with the clause, "that ye may be able to
comprehend." "Rooted" is an image from a
tree; "grounded" (Greek,
"founder," "having your foundations resting
on"), from a building (compare Notes,,
see on Eph 2:20,21;
Col 1:23; 2:7). Contrast
Mt 13:6, 21. "Love," the first-fruit of the
Spirit, flowing from Christ's love realized in the
soul, was to be the basis on which should rest their
further comprehension of all the vastness of Christ's
love.
18. May be able--even still further. Greek,
"May be fully able."
breadth . . . length
. . . depth . . . height--namely, the
full dimensions of the spiritual temple, answering to
"the fulness of God" (
Eph 3:19), to which the Church, according to its
capacity, ought to correspond (compare
Eph 4:10, 13) as to "the fulness of
Christ." The "breadth" implies
Christ's world-wide love, embracing all men: the
"length," its being extended through all ages (
Eph 3:21); the "depth," its profound wisdom
which no creature can fathom (
Ro 11:33); the "height," its being beyond the
reach of any foe to deprive us of (
Eph 4:8) [BENGEL]. I prefer to understand "the
breadth," &c., to refer to the whole of the
vast mystery of free salvation in Christ for all, Gentile
and Jew alike, of which Paul had been speaking (
Eph 3:3-9), and of which he now prays they may have a
fuller comprehension. As subsidiary to this, and the most
essential part of it, he adds, "and to know the
love of Christ" (
Eph 3:19). GROTIUS understands depth and
height of God's goodness raising us from the lowest
depression to the greatest height.
19. passeth--surpasseth, exceeds. The paradox "to know
. . . which passeth knowledge," implies that
when he says "know," he does not mean that we can
adequately know; all we know is, that His love
exceeds far our knowledge of it, and with even our fresh
accessions of knowledge hereafter, will still exceed them.
Even as God's power exceeds our thoughts (
Eph 3:20).
filled with--rather, as Greek,
"filled even unto all the fulness of God"
(this is the grand goal), that is, filled, each according
to your capacity, with the divine wisdom, knowledge, and
love; "even as God is full," and as Christ
who dwells in your hearts, hath "all the fulness of
the Godhead dwelling in Him bodily" (
Col 2:9).
20. unto him--contrasted with ourselves and our
needs. Translate, "that is able above all things
(what is above all things) to do exceeding abundantly above
what we ask or (even) think": thought takes a
wider range than prayers. The word, above,
occurs thrice as often in Paul's writings, as in all
the rest of the New Testament, showing the warm exuberance
of Paul's spirit.
according to the power--the indwelling
Spirit (
Ro 8:26). He appeals to their and his experience.
21. Translate, "Unto Him be the glory (that is, the whole glory of the gracious dispensation of salvation just spoken of) in the Church (as the theater for the manifestation of the glory, Eph 3:10) in Christ Jesus (as in Him all the glory centers, Zec 6:13) to all the generations of eternal ages," literally, "of the age of the ages." Eternity is conceived as consisting of "ages" (these again consisting of "generations") endlessly succeeding one another.
Eph 4:1-32. EXHORTATIONS TO CHRISTIAN DUTIES RESTING ON OUR CHRISTIAN PRIVILEGES, AS UNITED IN ONE BODY, THOUGH VARYING IN THE GRACES GIVEN TO THE SEVERAL MEMBERS, THAT WE MAY COME UNTO A PERFECT MAN IN CHRIST.
1. Translate, according to the Greek order, "I
beseech you, therefore (seeing that such is your calling of
grace, the first through third chapters) I the prisoner in
the Lord (that is, imprisoned in the Lord's
cause)." What the world counted ignominy, he counts
the highest honor, and he glories in his bonds for Christ,
more than a king in his diadem [THEODORET]. His bonds, too,
are an argument which should enforce his exhortation.
vocation--Translate,
"calling" to accord, as the Greek does,
with "called" (
Eph 4:4; Eph 1:18; Ro 8:28, 30).
Col 3:15 similarly grounds Christian duties on our
Christian "calling." The exhortations of this
part of the Epistle are built on the conscious enjoyment of
the privileges mentioned in the former part. Compare
Eph 4:32, with Eph 1:7;
Eph 5:1 with Eph 1:5;
Eph 4:30, with Eph 1:13;
Eph 5:15, with Eph 1:8.
2, 3. lowliness--In classic Greek, the meaning is
meanness of spirit: the Gospel has elevated the word
to express a Christian grace, namely, the esteeming of
ourselves small, inasmuch as we are so; the thinking truly,
and because truly, therefore lowlily, of ourselves
[TRENCH].
meekness--that spirit in which we
accept God's dealings with us without disputing and
resisting; and also the accepting patiently of the injuries
done us by men, out of the thought that they are permitted
by God for the chastening and purifying of His people (
2Sa 16:11; compare
Ga 6:1; 2Ti 2:25; Tit 3:2). It is only the
lowly, humble heart that is also meek (
Col 3:12). As "lowliness and meekness" answer
to "forbearing one another in love" (compare
"love,"
Eph 4:15, 16), so "long-suffering" answers to
(
Eph 4:4) "endeavoring (Greek,
'earnestly' or 'zealously giving
diligence') to keep (maintain) the unity of the
Spirit (the unity between men of different tempers, which
flows from the presence of the Spirit, who is Himself
'one,'
Eph 4:4) in (united in) the bond of peace" (the
"bond" by which "peace" is maintained,
namely, "love,"
Col 3:14, 15 [BENGEL]; or, "peace" itself is
the "bond" meant, uniting the members of the
Church [ALFORD]).
4. In the apostle's creed, the article as to THE CHURCH
properly follows that as to THE HOLY GHOST. To the Trinity
naturally is annexed the Church, as the house to its
tenant, to God His temple, the state to its founder
[AUGUSTINE, Enchiridion, c. 15]. There is yet to be
a Church, not merely potentially, but actually catholic or
world-wide; then the Church and the world will be
co-extensive. Rome falls into inextricable error by setting
up a mere man as a visible head, antedating that
consummation which Christ, the true visible Head, at His
appearing shall first realize. As the "SPIRIT" is
mentioned here, so the "LORD" (Jesus),
Eph 4:5, and "GOD the Father,"
Eph 4:6. Thus the Trinity is again set forth.
hope--here associated with "the
Spirit," which is the "earnest of our
inheritance" (
Eph 1:13, 14). As "faith" is mentioned,
Eph 4:5, so "hope" here, and
"love,"
Eph 4:2. The Holy Spirit, as the common higher
principle of life (
Eph 2:18, 22), gives to the Church its true unity.
Outward uniformity is as yet unattainable; but beginning by
having one mind, we shall hereafter end by having "one
body." The true "body" of Christ (all
believers of every age) is already "one," as
joined to the one Head. But its unity is as yet not
visible, even as the Head is not visible; but it shall
appear when He shall appear (
Joh 17:21-23; Col 3:4). Meanwhile the rule is, "In
essentials, unity; in doubtful questions, liberty; in all
things, charity." There is more real unity where both
go to heaven under different names than when with the same
name one goes to heaven, the other to hell. Truth is the
first thing: those who reach it, will at last reach unity,
because truth is one; while those who seek unity as
the first thing, may purchase it at the sacrifice of truth,
and so of the soul itself.
of your calling--the one
"hope" flowing from our
"calling," is the element "IN" which we
are "called" to live. Instead of privileged
classes, as the Jews under the law, a unity of dispensation
was henceforth to be the common privilege of Jew and
Gentile alike. Spirituality, universality, and unity, were
designed to characterize the Church; and it shall be
so at last (
Isa 2:2-4; 11:9, 13; Zep 3:9; Zec 14:9).
5. Similarly "faith" and "baptism" (the sacramental seal of faith) are connected ( Mr 16:16; Col 2:12). Compare 1Co 12:13, "Faith" is not here that which we believe, but the act of believing, the mean by which we apprehend the "one Lord." "Baptism" is specified, being the sacrament whereby we are incorporated into the "one body." Not the Lord's Supper, which is an act of matured communion on the part of those already incorporate, "a symbol of union, not of unity" [E LLICOTT]. In 1Co 10:17, where a breach of union was in question, it forms the rallying point [ALFORD]. There is not added, "One pope, one council, one form of government" [Cautions for Times]. The Church is one in unity of faith ( Eph 4:5; Jude 3); unity of origination ( Eph 2:19-21): unity of sacraments ( Eph 4:5; 1Co 10:17; 12:13): unity of "hope" ( Eph 4:4; Tit 1:2); unity of charity ( Eph 4:3): unity (not uniformity) of discipline and government: for where there is no order, no ministry with Christ as the Head, there is no Church [PEARSON, Exposition of the Creed, Article IX].
6. above--"over all." The "one God
over all" (in His sovereignty and by His grace) is the
grand source and crowning apex of unity (
Eph 2:19, end).
through all--by means of Christ
"who filleth all things" (
Eph 4:10; 2:20, 21), and is "a propitiation"
for all men (
1Jo 2:2).
in you all--The oldest manuscripts
omit "you." Many of the oldest versions and
Fathers and old manuscripts read, "in us
all." Whether the pronoun be read or not, it must be
understood (either from the "ye,"
Eph 4:4, or from the "us,"
Eph 4:7); for other parts of Scripture prove that the
Spirit is not "in all" men, but only in believers
(
Ro 8:9, 14). God is "Father" both by
generation (as Creator) and regeneration (
Eph 2:10; Jas 1:17, 18; 1Jo 5:1).
7. But--Though "one" in our common connection
with "one Lord, one faith, &c., one God," yet
"each one of us" has assigned to him his own
particular gift, to be used for the good of the whole: none
is overlooked; none therefore can be dispensed with for the
edifying of the Church (
Eph 4:12). A motive to unity (
Eph 4:3). Translate, "Unto each one of us
was the grace (which was bestowed by Christ at His
ascension,
Eph 4:8) given according to," &c.
the measure--the amount
"of the gift of Christ" (
Ro 12:3, 6).
8. Wherefore--"For which reason," namely, in
order to intimate that Christ, the Head of the Church, is
the author of all these different gifts, and that giving of
them is an act of His "grace" [ESTIUS].
he saith--God, whose word the
Scripture is (
Ps 68:18).
When he ascended--GOD is meant in the
Psalm, represented by the ark, which was being brought up
to Zion in triumph by David, after that "the Lord had
given him rest round about from all his enemies" (
2Sa 6:1-7:1; 1Ch 15:1-29). Paul quotes it of CHRIST
ascending to heaven, who is therefore GOD.
captivity--that is, a band of
captives. In the Psalm, the captive foes of David. In the
antitypical meaning, the foes of Christ the Son of David,
the devil, death, the curse, and sin (
Col 2:15; 2Pe 2:4), led as it were in triumphal
procession as a sign of the destruction of the foe.
gave gifts unto men--in the Psalm,
"received gifts for men,"
Hebrew, "among men," that is, "thou hast
received gifts" to distribute among men. As a
conqueror distributes in token of his triumph the spoils of
foes as gifts among his people. The impartation of the
gifts and graces of the Spirit depended on Christ's
ascension (
Joh 7:39; 14:12). Paul stops short in the middle of the
verse, and does not quote "that the Lord God might
dwell among them." This, it is true, is partly
fulfilled in Christians being an "habitation of God
through the Spirit" (
Eph 2:22). But the Psalm (
Ps 68:16) refers to "the Lord dwelling in Zion
for ever"; the ascension amidst attendant angels,
having as its counterpart the second advent amidst
"thousands of angels" (
Ps 68:17), accompanied by the restoration of Israel (
Ps 68:22), the destruction of God's enemies and the
resurrection (
Ps 68:20, 21, 23), the conversion of the kingdoms of
the world to the Lord at Jerusalem (
Ps 68:29-34).
9. Paul reasons that (assuming Him to be God) His
ascent implies a previous descent; and that the
language of the Psalm can only refer to Christ, who
first descended, then ascended. For God the Father does not
ascend or descend. Yet the Psalm plainly refers to
God (
Eph 4:8, 17, 18). It must therefore be GOD THE S ON (
Joh 6:33, 62). As He declares (
Joh 3:13), "No man hath ascended up to heaven,
but He that came down from heaven." Others, though
they did not previously descend, have ascended; but none
save Christ can be referred to in the Psalm as
having done so; for it is of God it speaks.
lower parts of the earth--The
antithesis or contrast to "far above all
heavens," is the argument of ALFORD and others, to
show that this phrase means more than simply the
earth, namely, the regions beneath it, even as
He ascended not merely to the visible heavens, but
"far above" them. Moreover, His design "that
He might fill all things" (
Eph 4:10, Greek, "the whole universe of
things") may imply the same. But see on Eph 4:10 on those words. Also the leading
"captive" of the "captive hand"
("captivity") of satanic powers, may imply that
the warfare reached to their habitation itself (
Ps 63:9). Christ, as Lord of all, took possession first
of the earth the unseen world beneath it (some conjecture
that the region of the lost is in the central parts of our
globe), then of heaven (
Ac 2:27, 28). However, all we surely know is,
that His soul at death descended to Hades, that is,
underwent the ordinary condition of departed spirits of
men. The leading captive of satanic powers here, is not
said to be at His descent, but at His ascension; so
that no argument can be drawn from it for a descent to the
abodes of Satan.
Ac 2:27, 28, and Ro 10:7, favor the view of the
reference being simply to His descent to Hades. So
PEARSON in Exposition of the Creed (
Php 2:10).
10. all heavens--Greek, "all the
heavens" (
Heb 7:26; 4:14), Greek, "passed
through the heavens" to the throne of God
itself.
might fill--In Greek, the
action is continued to the present time, both
"might" and "may fill," namely,
with His divine presence and Spirit, not with His
glorified body. "Christ, as God, is present
everywhere; as glorified man, He can be
present anywhere" [ELLICOTT].
11. Greek, emphatical. "Himself" by His
supreme power. "It is HE that gave,"
&c.
gave some, apostles--Translate,
"some to be apostles, and some to be prophets,"
&c. The men who filled the office, no less than the
office itself, were a divine gift [EADIE]. Ministers did
not give themselves. Compare with the list here,
1Co 12:10, 28. As the apostles, prophets, and
evangelists were special and extraordinary ministers, so
"pastors and teachers" are the ordinary stated
ministers of a particular flock, including, probably, the
bishops, presbyters, and deacons. Evangelists were
itinerant preachers like our missionaries, as Philip the
deacon (
Ac 21:8); as contrasted with stationary "pastors
and teachers" (
2Ti 4:5). The evangelist founded the Church; the
teacher built it up in the faith already received.
The "pastor" had the outward rule and
guidance of the Church: the bishop. As to revelation,
the "evangelist" testified infallibly of the
past; the "prophet," infallibly of the future.
The prophet derived all from the Spirit; the evangelist, in
the special case of the Four, recorded matter of fact,
cognizable to the senses, under the Spirit's guidance.
No one form of Church polity as permanently
unalterable is laid down in the New Testament though
the apostolical order of bishops, or presbyters, and
deacons, superintended by higher overseers (called bishops
after the apostolic times), has the highest sanction of
primitive usage. In the case of the Jews, a fixed model of
hierarchy and ceremonial unalterably bound the people, most
minutely detailed in the law. In the New Testament, the
absence of minute directions for Church government and
ceremonies, shows that a fixed model was not designed; the
general rule is obligatory as to ceremonies,
"Let all things be done decently and in order"
(compare Article XXXIV, Church of England); and that a
succession of ministers be provided, not self-called, but
"called to the work by men who have public authority
given unto them in the congregation, to call and send
ministers into the Lord's vineyard" [Article
XXIII]. That the "pastors" here were the bishops
and presbyters of the Church, is evident from
Ac 20:28; 1Pe 5:1, 2, where the bishops' and
presbyters' office is said to be "to
feed" the flock. The term, "shepherd" or
"pastor," is used of guiding and governing
and not merely instructing, whence it is applied to
kings, rather than prophets or priests (
Eze 34:23; Jer 23:4). Compare the names of princes
compounded of "pharnas," Hebrew,
"pastor," Holophernes, Tis-saphernes (compare
Isa 44:28).
12. For--with a view to; the ultimate aim.
"Unto."
perfecting--The Greek implies
correcting in all that is deficient,
instructing and completing in number and all
parts.
for--a different Greek word;
the immediate object. Compare
Ro 15:2, "Let every one . . . please his
neighbor for his good unto
edification."
the ministry--Greek,
"ministration"; without the article. The office
of the ministry is stated in this verse. The good aimed at
in respect to the Church (
Eph 4:13). The way of growth (
Eph 4:14-16).
edifying--that is, building up
as the temple of the Holy Ghost.
13. come in--rather, "attain unto." ALFORD
expresses the Greek order, "Until we arrive all
of us at the unity," &c.
faith and . . .
knowledge--Full unity of faith is then found, when
all alike thoroughly know Christ, the object of
faith, and that in His highest dignity as "the Son of
God" [DE WETTE] (
Eph 3:17, 19; 2Pe 1:5). Not even Paul counted himself
to have fully "attained" (
Php 3:12-14). Amidst the variety of the gifts and the
multitude of the Church's members, its
"faith" is to be ONE: as contrasted with the
state of "children carried about with EVERY WIND OF
DOCTRINE." (
Eph 4:14).
perfect man--unto the full-grown
man (
1Co 2:6; Php 3:15; Heb 5:14); the maturity of an
adult; contrasted with children (
Eph 4:14). Not "perfect men"; for the
many members constitute but one Church joined to the
one Christ.
stature, &c.--The standard of
spiritual "stature" is "the fulness of
Christ," that is, which Christ has (
Eph 1:23; 3:19; compare
Ga 4:19); that the body should be worthy of the Head,
the perfect Christ.
14. Translate, "To the end that"; the aim of the
bestowal of gifts stated negatively, as in
Eph 4:13 it is stated positively.
tossed to and fro--inwardly,
even without wind; like billows of the sea. So the
Greek. Compare
Jas 1:6.
carried about--with every wind from
without.
doctrine--"teaching." The
various teachings are the "winds" which
keep them tossed on a sea of doubts (
Heb 13:9; compare
Mt 11:7).
by--Greek, "in";
expressing "the evil atmosphere in which the
varying currents of doctrine exert their force"
[ELLICOTT].
sleight--literally, "dice
playing." The player frames his throws of the dice so
that the numbers may turn up which best suit his
purpose.
of men--contrasted with Christ
(
Eph 4:13).
and--Greek,
"in."
cunning craftiness, whereby they lie
in wait to deceive--Translate as Greek,
"craftiness tending to the methodized system of
deceit" ("the schemes of error") [A LFORD].
BENGEL takes "deceit," or "error," to
stand for "the parent of error," Satan (compare
Eph 6:11); referring to his concealed mode of acting.
15. speaking the truth--Translate, "holding the
truth"; "following the truth"; opposed to
"error" or "deceit" (
Eph 4:14).
in love--"Truth" is never to
be sacrificed to so-called "charity"; yet it is
to be maintained in charity. Truth in word and act, love in
manner and spirit, are the Christian's rule (compare
Eph 4:21, 24).
grow up--from the state of
"children" to that of "full-grown men."
There is growth only in the spiritually alive, not in the
dead.
into him--so as to be more and more
incorporated with Him, and become one with Him.
the head-- (
Eph 1:22).
16. (
Col 2:19).
fitly joined together--"being
fitly framed together," as in
Eph 2:21; all the parts being in their proper position,
and in mutual relation.
compacted--implying firm
consolidation.
by that which every joint
supplieth--Greek, "by means of every joint of
the supply"; joined with "maketh increase of the
body," not with "compacted." "By every
ministering (supplying) joint." The joints are the
points of union where the supply passes to the different
members, furnishing the body with the materials of its
growth.
effectual working-- (
Eph 1:19; 3:7). According to the effectual working
of grace in each member (or else, rather,
"according to each several member's
working"), proportioned to the measure of its need
of supply.
every part--Greek, "each
one part"; each individual part.
maketh increase--Translate, as the
Greek is the same as
Eph 4:15, "maketh (carrieth on) the growth
of the body."
17. therefore--resuming the exhortation which he had begun
with, "I therefore beseech you that ye
walk worthy," &c. (
Eph 4:1).
testify in the Lord--in whom (as our
element) we do all things pertaining to the ministry (
1Th 4:1 [ALFORD];
Ro 9:1).
henceforth . . .
not--Greek, "no longer"; resumed from
Eph 4:14.
other--Greek, "the
rest of the Gentiles."
in the vanity, &c.--as their
element: opposed to "in the Lord." "Vanity
of mind" is the waste of the rational powers on
worthless objects, of which idolatry is one of the more
glaring instances. The root of it is departure from the
knowledge of the true God (
Eph 4:18, 19; Ro 1:21; 1Th 4:5).
18. More literally, "Being darkened in their
understanding," that is, their intelligence, or
perceptions (compare
Eph 5:8; Ac 26:18; 1Th 5:4, 5).
alienated--This and
"darkened," imply that before the fall they (in
the person of their first father) had been partakers of
life and light: and that they had revolted from
the primitive revelation (compare
Eph 2:12).
life of God--that life whereby God
lives in His own people: as He was the life and
light in Adam before the irruption of death and
darkness into human nature; and as He is the life in the
regenerate (
Ga 2:20). "Spiritual life in believers is kindled
from the life itself of God" [BENGEL].
through--rather as Greek,
"on account of the ignorance," namely, of
God. Wilful ignorance in the first instance, their fathers
not "choosing to retain God in their knowledge."
This is the beginning point of their misery (
Ac 17:30; Ro 1:21, 23, 28; 1Pe 1:14).
because of--"on account
of."
blindness--Greek,
"hardness," literally, the hardening of the skin
so as not to be sensible of touch. Hence a soul's
callousness to feeling (
Mr 3:5). Where there is spiritual "life"
("the life of God") there is feeling; where there
is not, there is "hardness."
19. past feeling--senseless, shameless, hopeless; the
ultimate result of a long process of "hardening,"
or habit of sin (
Eph 4:18). "Being past hope," or despairing,
is the reading of the Vulgate; though not so well
supported as English Version reading, "past
feeling," which includes the absence of hope (
Jer 2:25; 18:12).
given themselves over--In
Ro 1:24 it is, "God gave them up to
uncleanness." Their giving themselves to it was
punished in kind, God giving them up to it by
withdrawing His preventing grace; their sin thus was made
their punishment. They gave themselves up of their own
accord to the slavery of their lust, to do all its
pleasure, as captives who have ceased to strive with the
foe. God gave them up to it, but not against their
will; for they give themselves up to it [Z
ANCHIUS].
lasciviousness--"wantonness"
[ALFORD]. So it is translated in
Ro 13:13; 2Pe 2:18. It does not necessarily include
lasciviousness; but it means intemperate,
reckless readiness for it, and for every self-indulgence.
"The first beginnings of unchastity" [G ROTIUS].
"Lawless insolence, and wanton caprice"
[TRENCH].
to work all uncleanness--The
Greek implies, "with a deliberate view to
the working (as if it were their work or
business, not a mere accidental fall into sin) of
uncleanness of every kind."
with greediness--Greek,
"in greediness." Uncleanness and
greediness of gain often go hand in hand (
Eph 5:3, 5; Col 3:5); though "greediness"
here includes all kinds of self-seeking.
20. learned Christ-- ( Php 3:10). To know Christ Himself, is the great lesson of the Christian life: this the Ephesians began to learn at their conversion. "Christ," in reference to His office, is here specified as the object of learning. "Jesus," in Eph 4:21, as the person.
21. If so be that--not implying doubt; assuming what I have
no reason to doubt, that
heard him--The "Him" is
emphatic: "heard Himself," not merely
heard about Him.
taught by him--Greek,
"taught IN HIM," that is, being in vital union
with Him (
Ro 16:7).
as the truth is in Jesus--Translate in
connection with "taught"; "And in Him have
been taught, according as is truth in Jesus." There is
no article in the Greek. "Truth" is
therefore used in the most comprehensive sense, truth in
its essence, and highest perfection, in Jesus; "if
according as it is thus in Him, ye have been so taught
in Him"; in contrast to "the vanity of
mind of the Gentiles" (
Eph 4:17; compare
Joh 1:14, 17; 18:37). Contrast
Joh 8:44.
22. That ye--following "Ye have been taught" (
Eph 4:21).
concerning the former
conversation--"in respect to your former way of
life."
the old man--your old unconverted
nature (
Ro 6:6).
is corrupt according to the deceitful
lusts--rather, "which is being corrupted
('perisheth,' compare
Ga 6:8, 'corruption,' that is,
destruction) according to (that is, as might be
expected from) the lusts of deceit." Deceit is
personified; lusts are its servants and tools. In
contrast to "the holiness of the truth,"
Eph 4:24, and "truth in Jesus,"
Eph 4:21; and answering to Gentile "vanity,"
Eph 4:17. Corruption and destruction are inseparably
associated together. The man's old-nature-lusts are his
own executioners, fitting him more and more for eternal
corruption and death.
23. be renewed--The Greek (ananeousthai)
implies "the continued renewal in the
youth of the new man." A different Greek
word (anakainousthai) implies "renewal from
the old state."
in the spirit of your mind--As there
is no Greek for "in," which there is at
Eph 4:17, "in the vanity of their
mind," it is better to translate, "By the Spirit
of your mind," that is, by your new spiritual nature;
the restored and divinely informed leading principle of the
mind. The "spirit" of man in New Testament is
only then used in its proper sense, as worthy of its place
and governing functions, when it is one spirit with the
Lord. The natural, or animal man, is described as "not
having the Spirit" (
Jude 19) [ALFORD]. Spirit is not in this sense
attributed to the unregenerate (
1Th 5:23).
24. put on the new man--Opposed to "the old man,"
which is to be "put off" (
Eph 4:22). The Greek here (kainon) is
different from that for "re-new-ed" (
Eph 4:23). Put on not merely a renovated nature,
but a new, that is, altogether different nature, a
changed nature (compare Note,, see on Col 3:10).
after God, &c.--Translate,
"Which hath been created (once for all: so the
Greek aorist means: in Christ,
Eph 2:10; so that in each believer it has not to be
created again, but to be put on) after (the image of)
God" (
Ge 1:27; Col 3:10; 1Pe 1:15), &c. God's image
in which the first Adam was originally created, is
restored, to us far more gloriously in the second Adam, the
image of the invisible God (
2Co 4:4; Col 1:15; Heb 1:3).
in righteousness--"IN" it as
the element of the renewed man.
true holiness--rather, as the
Greek, "holiness of the truth";
holiness flowing from sincere following of "the truth
of God" (
Ro 1:25; 3:7; 15:8): opposed to "the lusts of
deceit" (Greek,
Eph 4:22); compare also
Eph 4:21, "truth is in Jesus."
"Righteousness" is in relation to our fellow men,
the second table of the law; "Holiness," in
relation to God, the first table; the religious observance
of offices of piety (compare
Lu 1:75). In the parallel (
Col 3:10) it is, "renewed in knowledge
after the image," &c. As at Colosse the danger was
from false pretenders to knowledge, the true
"knowledge" which flows from renewal of the heart
is dwelt on; so at Ephesus, the danger being from the
corrupt morals prevalent around, the renewal in
"holiness," contrasted with the Gentile
"uncleanness" (
Eph 4:19), and "righteousness," in contrast
to "greediness," is made prominent.
25. Wherefore--From the general character of "the new
man," there will necessarily result the particular
features which he now details.
putting away--Greek,
"having put away" once for all.
lying--"falsehood": the
abstract. "Speak ye truth each one with his
neighbor," is quoted, slightly changed, from
Zec 8:16. For "to," Paul quotes it
"with," to mark our inner connection with
one another, as "members one of another"
[S TIER]. Not merely members of one body. Union to
one another in Christ, not merely the external command,
instinctively leads Christians to fulfil mutual duties. One
member could not injure or deceive another, without
injuring himself, as all have a mutual and common interest.
26. Be ye angry, and sin not--So the Septuagint,
Ps 4:4. Should circumstances arise to call for anger on
your part, let it be as Christ's "anger" (
Mr 3:5), without sin. Our natural feelings are not
wrong when directed to their legitimate object, and when
not exceeding due bounds. As in the future literal, so in
the present spiritual, resurrection, no essential
constituent is annihilated, but all that is a perversion of
the original design is removed. Thus indignation at
dishonor done to God, and wrong to man, is justifiable
anger. Passion is sinful (derived from
"passio," suffering: implying that
amidst seeming energy, a man is really passive, the
slave of his anger, instead of ruling it).
let not the sun go down upon your
wrath--"wrath" is absolutely forbidden;
"anger" not so, though, like poison sometimes
used as medicine, it is to be used with extreme caution.
The sense is not, Your anger shall not be imputed to
you if you put it away before nightfall; but "let no
wrath (that is, as the Greek, personal
'irritation' or 'exasperation') mingle with
your 'anger,' even though, the latter be righteous,
[TRENCH, Greek Synonyms of the New Testament].
"Put it away before sunset" (when the
Jewish day began), is proverbial for put it away at
once before another day begin (
De 24:15); also before you part with your brother for
the night, perhaps never in this world to meet again. So
JONA, "Let not night and anger against anyone sleep
with you, but go and conciliate the other party, though he
have been the first to commit the offense." Let not
your "anger" at another's wickedness verge
into hatred, or contempt, or revenge [VATABLUS].
27. Neither give place--that is, occasion, or scope, to the devil, by continuing in "wrath." The keeping of anger through the darkness of night, is giving place to the devil, the prince of darkness ( Eph 6:12).
28. Greek, "Let him that stealeth."
The imperfect or past tense is, however, mainly
meant, though not to the exclusion of the present.
"Let the stealing person steal no more."
Bandits frequented the mountains near Ephesus. Such are
meant by those called "thieves" in the New
Testament.
but rather--For it is not enough to
cease from a sin, but the sinner must also enter on the
path that is its very opposite [CHRYSOSTOM]. The thief,
when repentant, should labor more than he would be called
on to do, if he had never stolen.
let him labour--Theft and idleness go
together.
the thing which is good--in contrast
with theft, the thing which was evil in his past
character.
with his hands--in contrast with his
former thievish use of his hands.
that he may have to give--"that
he may have wherewith to impart." He who
has stolen should exercise liberality beyond the
restitution of what he has taken. Christians in general
should make not selfish gain their aim in honest industry,
but the acquisition of the means of greater usefulness to
their fellow men; and the being independent of the alms of
others. So Paul himself (
Ac 20:35; 2Th 3:8) acted as he taught (
1Th 4:11).
29. corrupt--literally, "insipid," without
"the salt of grace" (
Col 4:6), so worthless and then becoming
corrupt: included in "foolish talking" (
Eph 5:4). Its opposite is "that which is good to
edifying."
communication--language.
that which, &c.--Greek,
"whatever is good."
use of edifying--literally, "for
edifying of the need," that is, for edifying where
it is needed. Seasonably edifying; according as the
occasion and present needs of the hearers require, now
censure, at another time consolation. Even words good in
themselves must be introduced seasonably lest by our fault
they prove injurious instead of useful. TRENCH explains,
Not vague generalities, which would suit a thousand other
cases equally well, and probably equally ill: our words
should be as nails fastened in a sure place, words suiting
the present time and the present person, being "for
the edifying of the occasion" (
Col 4:6).
minister--Greek,
"give." The word spoken "gives grace to the
hearers" when God uses it as His instrument for
that purpose.
30. grieve not--A condescension to human modes of thought
most touching. Compare "vexed His Holy
Spirit" (
Isa 63:10; Ps 78:40); "fretted me" (
Eze 16:43: implying His tender love to us); and of
hardened unbelievers, "resist the Holy Ghost" (
Ac 7:51). This verse refers to believers, who
grieve the Spirit by inconsistencies such as in the context
are spoken of, corrupt or worthless conversation,
&c.
whereby ye are sealed--rather,
"wherein (or 'in whom') ye were
sealed." As in
Eph 1:13, believers are said to be sealed
"in" Christ, so here "in
the Holy Spirit," who is one with Christ, and who
reveals Christ in the soul: the Greek implies that
the sealing was done already once for all. It is the
Father "BY" whom believers, as well as the
Son Himself, were sealed (
Joh 6:27). The Spirit is represented as itself the
seal (
Eph 1:13, for the image employed, see on Eph 1:13). Here the Spirit is the
element IN which the believer is sealed, His
gracious influences being the seal itself.
unto--kept safely against the day of
redemption, namely, of the completion of redemption
in the deliverance of the body as well as the soul from all
sin and sorrow (
Eph 1:14; Lu 21:28; Ro 8:23).
31. bitterness--both of spirit and of speech: opposed to
"kind."
wrath--passion for a time: opposed to
"tender-hearted." Whence BENGEL translates for
"wrath," harshness.
anger--lasting resentment: opposed to
"forgiving one another."
clamour--compared by CHRYSOSTOM to a
horse carrying anger for its rider: "Bridle the horse,
and you dismount its rider." "Bitterness"
begets "wrath"; "wrath,"
"anger"; "anger," "clamor";
and "clamor," the more chronic
"evil-speaking," slander, insinuations, and
surmises of evil. "Malice" is the secret root of
all: "fires fed within, and not appearing to
by-standers from without, are the most formidable"
[CHRYSOSTOM].
32. (
Lu 7:42; Col 3:12).
even as--God hath shown Himself
"kind, tender-hearted, and forgiving to you"; it
is but just that you in turn shall be so to your fellow
men, who have not erred against you in the degree that you
have erred against God (
Mt 18:33).
God for Christ's sake--rather as
Greek, "God in Christ" (
2Co 5:19). It is in Christ that God vouchsafes
forgiveness to us. It cost God the death of His Son, as
man, to forgive us. It costs us nothing to forgive our
fellow man.
hath forgiven--rather as Greek,
"forgave you." God has, once for
all, forgiven sin in Christ, as a past historical
fact.
Eph 5:1-33. EXHORTATIONS TO LOVE: AND AGAINST CARNAL LUSTS AND COMMUNICATIONS. CIRCUMSPECTION IN WALK: REDEEMING THE TIME: BEING FILLED WITH THE SPIRIT: SINGING TO THE LORD WITH THANKFULNESS: THE WIFE'S DUTY TO THE HUSBAND RESTS ON THAT OF THE CHURCH TO CHRIST.
1. therefore--seeing that "God in Christ forgave
you" (
Eph 4:32).
followers--Greek,
"imitators" of God, in respect to
"love" (
Eph 5:2): God's essential character (
1Jo 4:16).
as dear children--Greek,
"as children beloved"; to which
Eph 5:2 refers, "As Christ also loved us" (
1Jo 4:19). "We are sons of men, when we do ill;
sons of God, when we do well" [AUGUSTINE, on Psalm
52]; (compare
Mt 5:44, 45, 48). Sonship infers an absolute necessity
of imitation, it being vain to assume the title of
son without any similitude of the Father [P EARSON].
2. And--in proof that you are so.
walk in love--resuming
Eph 4:1, "walk worthy of the
vocation."
as Christ . . . loved
us--From the love of the Father he passes to the love of
the Son, in whom God most endearingly manifests His love to
us.
given himself for us--Greek,
"given Himself up (namely, to death,
Ga 2:20) for us," that is, in our behalf:
not here vicarious substitution, though that is
indirectly implied, "in our stead."
The offerer, and the offering that He offered, were one and
the same (
Joh 15:13; Ro 5:8).
offering and a
sacrifice--"Offering" expresses generally
His presenting Himself to the Father, as the Representative
undertaking the cause of the whole of our lost race (
Ps 40:6-8), including His life of obedience;
though not excluding His offering of His body for us (
Heb 10:10). It is usually an unbloody offering,
in the more limited sense. "Sacrifice" refers to
His death for us exclusively. Christ is here, in
reference to
Ps 40:6 (quoted again in
Heb 10:5), represented as the antitype of all the
offerings of the law, whether the unbloody or bloody,
eucharistical or propitiatory.
for a sweet-smelling
savour--Greek, "for an odor of a sweet
smell," that is, God is well pleased with the offering
on the ground of its sweetness,and so is reconciled to us
(
Eph 1:6; Mt 3:17; 2Co 5:18, 19; Heb 10:6-17). The
ointment compounded of principal spices, poured upon
Aaron's head, answers to the variety of the graces by
which He was enabled to "offer Himself a sacrifice for
a sweet-smelling savor." Another type, or prophecy by
figure, was "the sweet savor" ("savor of
rest," Margin) which God smelled in
Noah's sacrifice (
Ge 8:21). Again, as what Christ is, believers also are
(
1Jo 4:17), and ministers are: Paul says (
2Co 2:17) "we are unto God a sweet savor of
Christ."
3. once named--Greek, "Let it not be even named" ( Eph 5:4, 12). "Uncleanness" and "covetousness" are taken up again from Eph 4:19. The two are so closely allied that the Greek for "covetousness" (pleonexia) is used sometimes in Scripture, and often in the Greek Fathers, for sins of impurity. The common principle is the longing to fill one's desire with material objects of sense, outside of God. The expression, "not be even named," applies better to impurity, than to "covetousness."
4. filthiness--obscenity in act or
gesture.
foolish talking--the talk of
fools, which is folly and sin together. The Greek of
it, and of "filthiness," occurs nowhere else in
the New Testament.
nor--rather, "or" (compare
Eph 5:3).
jesting--Greek,
"eutrapelia"; found nowhere else in the
New Testament: implying strictly that versatility
which turns about and adapts itself, without regard to
principle, to the shifting circumstances of the moment, and
to the varying moods of those with whom it may deal. Not
scurrile buffoonery, but refined "persiflage" and
"badinage," for which Ephesus was famed [PLAUTUS,
A Boastful Soldier, 3.1,42-52], and which, so far
from being censured, was and is thought by the world a
pleasant accomplishment. In
Col 3:8, "filthy communication" refers to the
foulness; "foolish talking," to the
folly; "jesting," to the false
refinement (and trifling witticism [T ITTMANN])
Of discourse unseasoned with the salt of grace
[TRENCH].
not convenient--"unseemly";
not such "as become saints" (
Eph 5:3).
rather giving of thanks--a happy play
on sounds in Greek, "eucharistia"
contrasted with "eutrapelia"; refined
"jesting" and subtle humor sometimes offend the
tender feelings of grace; "giving of thanks"
gives that real cheerfulness of spirit to believers which
the worldly try to get from "jesting" (
Eph 5:19, 20; Jas 5:13).
5. this ye know--The oldest manuscripts read, "Of this
ye are sure knowing"; or as ALFORD, "This ye know
being aware."
covetous . . . idolater--
(
Col 3:5). The best reading may be translated, That is
to say, literally, which is (in other words) an
idolater. Paul himself had forsaken all for Christ (
2Co 6:10; 11:27). Covetousness is worship of the
creature instead of the Creator, the highest treason
against the King of kings (
1Sa 15:3; Mt 6:24; Php 3:19; 1Jo 2:15).
hath--The present implies the
fixedness of the exclusion, grounded on the eternal
verities of that kingdom [ALFORD].
of Christ and of God--rather, as one
Greek article is applied to both, "of Christ
and God," implying their perfect oneness, which is
consistent only with the doctrine that Christ is God
(compare
2Th 1:12; 1Ti 5:21; 6:13).
6. vain--empty, unreal words, namely, palliations of
"uncleanness,"
Eph 5:3, 4; Isa 5:20 (that it is natural to indulge in
love), "covetousness" (that it is useful to
society that men should pursue gain), and
"jesting" (that it is witty and clever, and that
God will not so severely punish for such things).
because of these
things--uncleanness, covetousness, &c. (
Eph 5:3-5).
cometh--present, not merely
"shall come." Is as sure as if already
come.
children--rather, "sons of
disobedience" (
Eph 2:2, 3). The children of unbelief in doctrine (
De 32:20) are "children of disobedience" in
practice, and these again are "children of
wrath."
7. Here fellowship with wicked workers is forbidden; in Eph 5:11, with their wicked works.
8. sometimes--"once." The emphasis is on
"were." Ye ought to have no fellowship with sin,
which is darkness, for your state as darkness is now PAST.
Stronger than "in darkness" (
Ro 2:19).
light--not merely
"enlightened"; but light enlightening
others (
Eph 5:13).
in--in union with the Lord, who is THE
LIGHT.
children of light--not merely "of
the light"; just as "children of
disobedience" is used on the opposite side; those
whose distinguishing characteristic is light. PLINY,
a heathen writing to Trajan, bears unwilling testimony to
the extraordinary purity of Christians' lives,
contrasted with the people around them.
9. fruit of the Spirit--taken by transcribers from Ga 5:22. The true reading is that of the oldest manuscripts, "The fruit of THE LIGHT"; in contrast with "the unfruitful works of darkness" ( Eph 5:11). This verse is parenthetic. Walk as children of light, that is, in all good works and words, "FOR the fruit of the light is [borne] in [A LFORD; but BENGEL, 'consists in'] all goodness [opposed to 'malice,' Eph 4:31], righteousness [opposed to 'covetousness,' Eph 5:3] and truth [opposed to 'lying,' Eph 4:25]."
10. Proving--construed with "walk" ( Eph 5:8; Ro 12:1, 2). As we prove a coin by the eye and the ear, and by using it, so by accurate and continued study, and above all by practice and experimental trial, we may prove or test "what is acceptable unto the Lord." This is the office of "light," of which believers are "children," to manifest what each thing is, whether sightly or unsightly.
11. unfruitful works of darkness--Sins are terminated in
themselves, and therefore are called "works," not
"fruits" (
Ga 5:19, 22). Their only fruit is that which is not in
a true sense fruit (
De 32:32), namely, "death" (
Ro 6:21; Ga 6:8). Plants cannot bear "fruit"
in the absence of light. Sin is "darkness," and
its parent is the prince of darkness (
Eph 6:12). Graces, on the other hand, as flourishing in
"the light," are reproductive, and abound in
fruits; which, as harmoniously combining in one
whole, are termed (in the singular) "the FRUIT of the
Spirit" (
Eph 5:9).
rather, &c.--Translate as
Greek, "rather even reprove them"
(compare
Mt 5:14-16). Not only "have no fellowship, but
even reprove them," namely, in words, and in your
deeds, which, shining with "the light," virtually
reprove all that is contrary to light (
Eph 5:13; Joh 3:19-21). "Have no fellowship,"
does not imply that we can avoid all intercourse (
1Co 5:10), but "avoid such fellowship as will
defile yourselves"; just as light, though it touch
filth, is not soiled by it; nay, as light detects
it, so, "even reprove sin."
12. The Greek order is, "For the things done in secret by them, it is a shame even to speak of." The "for" gives his reason for "not naming" (compare Eph 5:3) in detail the works of darkness, whereas he describes definitely ( Eph 5:9) "the fruit of the light" [BENGEL]. "Speak of," I think, is used here as "speaking of without reproving," in contrast to "even reprove them." Thus the "for" expresses this, Reprove them, for to speak of them without reproving them, is a shame ( Eph 5:3). Thus "works of darkness" answers to "things done in secret."
13. that are reproved--rather, "when they are
reproved," namely, by you (
Eph 5:11).
whatsoever doth make manifest--rather,
"everything that is (that is, suffers itself to be)
made manifest (or 'shone upon,' namely, by your
'reproving,'
Eph 5:11) is (thenceforth no longer 'darkness,'
Eph 5:8, but) light." The devil and the wicked
will not suffer themselves to be made manifest by the
light, but love darkness, though outwardly the light
shines round them. Therefore, "light" has no
transforming effect on them, so that they do not
become light (
Joh 3:19, 20). But, says the apostle, you being now
light yourselves (
Eph 5:8), by bringing to light through reproof those
who are in darkness, will convert them to light. Your
consistent lives and faithful reproofs will be your
"armor of light" (
Ro 13:12) in making an inroad on the kingdom of
darkness.
14. Wherefore--referring to the whole foregoing argument
(
Eph 5:8, 11, 13). Seeing that light (spiritual) dispels
the pre-existing darkness, He (God) saith . . .
(compare the same phrase,
Eph 4:8).
Awake--The reading of all the oldest
manuscripts is "Up!" or, "Rouse thee!"
a phrase used in stirring men to activity. The words are a
paraphrase of
Isa 60:1, 2, not an exact quotation. The word
"Christ," shows that in quoting the prophecy, he
views it in the light thrown on it by its Gospel
fulfilment. As Israel is called on to "awake"
from its previous state of "darkness" and
"death" (
Isa 59:10; 60:2), for that her Light is come; so the
Church, and each individual is similarly called to awake.
Believers are called on to "awake" out of
sleep; unbelievers, to "arise" from the
dead (compare
Mt 25:5; Ro 13:11; 1Th 5:6, with Eph 2:1).
Christ--"the true light,"
"the Sun of righteousness."
give thee light--rather, as
Greek, "shall shine upon thee" (so enabling
thee by being "made manifest" to become, and be,
by the very fact, "light,"
Eph 5:13; then being so "enlightened,"
Eph 1:18, thou shalt be able, by "reproving,"
to enlighten others).
15. that--rather as Greek, "See how ye
walk," &c. The double idea is compressed into one
sentence: "See (take heed) how ye walk,"
and "See that ye walk circumspectly." The
manner, as well as the act itself, is
included. See how ye are walking, with a view to
your being circumspect (literally, accurate,
exact) in your walk. Compare
Col 4:5, "Walk in wisdom (answering to
'as wise' here) toward them that are without"
(answering to "circumspectly," that is,
correctly, in relation to the unbelievers around, not
giving occasion of stumbling to any, but edifying all by a
consistent walk).
not as fools--Greek, "not
as unwise, but as wise."
16. Redeeming the time-- (
Col 4:5). Greek, "Buying up for yourselves
the seasonable time" (whenever it occurs) of good to
yourselves and to others. Buying off from the
vanities of "them that are without" (
Col 4:5), and of the "unwise" (here in
Ephesians), the opportune time afforded to you for the work
of God. In a narrower sense, special favorable seasons
for good, occasionally presenting themselves, are
referred to, of which believers ought diligently to avail
themselves. This constitutes true "wisdom" (
Eph 5:15). In a larger sense, the whole season from
the time that one is spiritually awakened, is to be
"redeemed" from vanity for God (compare
2Co 6:2; 1Pe 4:2-4). "Redeem" implies the
preciousness of the opportune season, a jewel to be bought
at any price. WAHL explains, "Redeeming for yourselves
(that is, availing yourselves of) the opportunity (offered
you of acting aright), and commanding the time as a master
does his servant." TITTMANN, "Watch the time, and
make it your own so as to control it; as merchants look out
for opportunities, and accurately choose out the best
goods; serve not the time, but command it, and it shall do
what you approve." So P INDAR [Pythia, 4.509],
"The time followed him as his servant, and was not as
a runaway slave."
because the days are evil--The days of
life in general are so exposed to evil, as to make it
necessary to make the most of the seasonable opportunity so
long as it lasts (
Eph 6:13; Ge 47:9; Ps 49:5; Ec 11:2; 12:1; Joh 12:35).
Besides, there are many special evil days (in
persecution, sickness, &c.) when the Christian is laid
by in silence; therefore he needs the more to improve the
seasonable times afforded to him (
Am 5:13), which Paul perhaps alludes to.
17. Wherefore--seeing that ye need to walk so
circumspectly, choosing and using the right opportunity of
good.
unwise--a different Greek word
from that in
Eph 5:15. Translate, "foolish," or
"senseless."
understanding--not merely
knowing as a matter of fact (
Lu 12:47), but knowing with understanding.
the will of the Lord--as to how each
opportunity is to be used. The Lord's will, ultimately,
is our "sanctification" (
1Th 4:3); and that "in every thing,"
meantime, we should "give thanks" (
1Th 5:18; compare above,
Eph 5:10).
18. excess--worthless, ruinous, reckless
prodigality.
wherein--not in the wine itself when
used aright (
1Ti 5:23), but in the "excess" as to
it.
but be filled with the Spirit--The
effect in inspiration was that the person was
"filled" with an ecstatic exhilaration, like that
caused by wine; hence the two are here connected (compare
Ac 2:13-18). Hence arose the abstinence from wine of
many of the prophets, for example, John the Baptist,
namely, in order to keep distinct before the world the
ecstasy caused by the Spirit, from that caused by wine. So
also in ordinary Christians the Spirit dwells not in the
mind that seeks the disturbing influences of excitement,
but in the well-balanced prayerful mind. Such a one
expresses his joy, not in drunken or worldly songs, but in
Christian hymns of thankfulness.
19. (
Col 3:16).
to yourselves--"to one
another." Hence soon arose the antiphonal or
responsive chanting of which PLINY writes to Trajan:
"They are wont on a fixed day to meet before daylight
[to avoid persecution] and to recite a hymn among
themselves by turns, to Christ, as if being God."
The Spirit gives true eloquence; wine, a spurious
eloquence.
psalms--generally accompanied by an
instrument.
hymns--in direct praise to God
(compare
Ac 16:25; 1Co 14:26; Jas 5:13).
songs--the general term for lyric
pieces; "spiritual" is added to mark their being
here restricted to sacred subjects, though not merely to
direct praises of God, but also containing exhortations,
prophecies, &c. Contrast the drunken "songs,"
Am 8:10.
making melody--Greek,
"playing and singing with an instrument."
in your heart--not merely with the
tongue; but the serious feeling of the heart accompanying
the singing of the lips (compare
1Co 14:15; Ps 47:7). The contrast is between the
heathen and the Christian practice, "Let your songs be
not the drinking songs of heathen feasts, but psalms and
hymns; and their accompaniment, not the music of the
lyre, but the melody of the heart" [CONYBEARE and
HOWSON].
to the Lord--See PLINY'S letter
quoted above: "To Christ as God."
20. thanks . . . for all things--even for
adversities; also for blessings, unknown as well as known
(
Col 3:17; 1Th 5:18).
unto God and the Father--the Fountain
of every blessing in Creation, Providence, Election, and
Redemption.
Lord Jesus Christ--by whom all things,
even distresses, become ours (
Ro 8:35, 37; 1Co 3:20-23).
21. (
Php 2:3; 1Pe 5:5.) Here he passes from our relations to
God, to those which concern our fellow men.
in the fear of God--All the oldest
manuscripts and authorities read, "in the fear of
CHRIST." The believer passes from under the bondage of
the law as a letter, to be "the servant of
Christ" (
1Co 7:22), which, through the instinct of love to Him,
is really to be "the Lord's freeman"; for he
is "under the law to Christ" (
1Co 9:21; compare
Joh 8:36). Christ, not the Father (
Joh 5:22), is to be our judge. Thus reverential fear of
displeasing Him is the motive for discharging our relative
duties as Christians (
1Co 10:22; 2Co 5:11; 1Pe 2:13).
22. (
Eph 6:9.) The Church's relation to Christ in His
everlasting purpose, is the foundation and archetype of the
three greatest of earthly relations, that of husband and
wife (
Eph 5:22-33), parent and child (
Eph 6:1-4), master and servant (
Eph 6:4-9). The oldest manuscripts omit "submit
yourselves"; supplying it from
Eph 5:21, "Ye wives (submitting yourselves) unto
your own husbands." "Your own" is an
argument for submissiveness on the part of the wives; it is
not a stranger, but your own husbands whom you are
called on to submit unto (compare
Ge 3:16; 1Co 7:2; 14:34; Col 3:18; Tit 2:5; 1Pe 3:1-7).
Those subject ought to submit themselves, of whatever kind
their superiors are. "Submit" is the term used of
wives: "obey," of children (
Eph 6:1), as there is a greater equality between wives
and husbands, than between children and parents.
as unto the Lord--Submissiveness is
rendered by the wife to the husband under the eye of
Christ, and so is rendered to Christ Himself. The husband
stands to the wife in the relation that the Lord does to
the Church, and this is to be the ground of her submission:
though that submission is inferior in kind and degree to
that which she owes Christ (
Eph 5:24).
23. (
1Co 11:3.)
even as--Greek, "as
also."
and he is--The oldest manuscripts
read, "Himself (being) Saviour," omitting
"and," and "is." In Christ's case,
the Headship is united with, nay gained by, His having
SAVED the body in the process of redemption; so that (Paul
implies) I am not alleging Christ's Headship as one
entirely identical with that other, for He has a claim to
it, and office in it, peculiar to Himself [ALFORD]. The
husband is not saviour of the wife, in which particular
Christ excels; hence, "But" (
Eph 5:24) follows [BENGEL].
24. Therefore--Translate, as Greek, "But,"
or "Nevertheless," that is, though there be the
difference of headships mentioned in
Eph 5:23, nevertheless, thus far they are one,
namely, in the subjection or submission (the same
Greek stands for "is subject," as for
"submit,"
Eph 5:21, 22) of the Church to Christ, being the
prototype of that of the wife to the husband.
their own--not in most of the oldest
manuscripts, and not needed by the argument.
in every thing--appertaining to a
husband's legitimate authority; "in the Lord"
(
Col 3:18); everything not contrary to God.
25. "Thou hast seen the measure of obedience; now hear
also the measure of love. Do you wish your wife to obey
you, as the Church is to obey Christ? Then have a
solicitude for her as Christ had for the Church (
Eph 5:23, "Himself the Saviour of the body");
and "if it be necessary to give thy life for her, or
to be cut in ten thousand pieces, or to endure any other
suffering whatever, do not refuse it; and if you suffer
thus, not even so do you do what Christ has done; for you
indeed do so being already united to her, but He did so for
one that treated Him with aversion and hatred. As,
therefore, He brought to His feet one that so treated Him,
and that even wantonly spurned Him, by much tenderness of
regard, not by threats, insults, and terror: so also do you
act towards your wife, and though you see her disdainful
and wantonly wayward, you will be able to bring her to your
feet by much thoughtfulness for her, by love, by kindness.
For no bound is more sovereign in binding than such bonds,
especially in the case of husband and wife. For one may
constrain a servant by fear, though not even he is so to be
bound to you; for he may readily run away. But the
companion of your life, the mother of your children, the
basis of all your joy, you ought to bind to you, not by
fear and threats, but by love and attachment" [C
HRYSOSTOM].
gave himself--Greek, "gave
Himself up."
for it--Translate, "for
her." The relation of the Church to Christ is the
ground of Christianity's having raised woman to her due
place in the social scale, from which she was, and is,
excluded in heathen lands.
26. sanctify--that is, consecrate her to God. Compare
Joh 17:19, meaning, "I devote Myself as a
holy sacrifice, that My disciples also may be
devoted or consecrated as holy in (through) the truth"
[NEANDER] (
Heb 2:11; 10:10; 13:12 see on Heb 10:10).
and cleanse--rather, as Greek,
"cleansing," without the "and."
with the washing of water--rather as
Greek, "with," or "by the
laver of the water," namely, the
baptismal water. So it ought to be translated in
Tit 3:5, the only other passage in the New Testament
where it occurs. As the bride passed through a purifying
bath before marriage, so the Church (compare
Re 21:2). He speaks of baptism according to its high
ideal and design, as if the inward grace
accompanied the outward rite; hence he asserts of outward
baptism whatever is involved in a believing appropriation
of the divine truths it symbolizes, and says that Christ,
by baptism, has purified the Church [NEANDER] (
1Pe 3:21).
by the word--Greek, "IN
the word." To be joined with "cleansing it,"
or "her." The "word of faith" (
Ro 10:8, 9, 17), of which confession is made in
baptism, and which carries the real cleansing (
Joh 15:3; 17:17) and regenerating power (
1Pe 1:23; 3:21) [ALFORD]. So AUGUSTINE [Tract
80, in John], "Take away the word, and what is the
water save water? Add the word to the element, and it
becomes a sacrament, being itself as it were the visible
word." The regenerating efficacy of baptism is
conveyed in, and by, the divine word alone.
27. he--The oldest manuscripts and authorities read,
"That He might Himself present unto Himself the
Church glorious," namely, as a bride (
2Co 11:2). Holiness and glory are
inseparable. "Cleansing" is the necessary
preliminary to both. Holiness is glory
internal; glory is holiness shining forth
outwardly. The laver of baptism is the vehicle, but
the word is the nobler and true instrument of the
cleansing [B ENGEL]. It is Christ that prepares the
Church with the necessary ornaments of grace, for
presentation to Himself, as the Bridegroom at His coming
again (
Mt 25:1, &c.; Re 19:7; 21:2).
not having spot-- (
So 4:7). The visible Church now contains clean and
unclean together, like Noah's ark; like the wedding
room which contained some that had, and others that had
not, the wedding garment (
Mt 22:10-14; compare
2Ti 2:20); or as the good and bad fish are taken in the
same net because it cannot discern the bad from the good,
the fishermen being unable to know what kind of fish the
nets have taken under the waves. Still the Church is termed
"holy" in the creed, in reference to her ideal
and ultimate destination. When the Bridegroom comes, the
bride shall be presented to Him wholly without spot, the
evil being cut off from the body for ever (
Mt 13:47-50). Not that there are two churches, one with
bad and good intermingled, another in which there are good
alone; but one and the same Church in relation to different
times, now with good and evil together, hereafter with good
alone [PEARSON].
28. Translate, "So ought husbands also (thus
the oldest manuscripts read) to love their own (compare
Note, see on Eph 5:22) wives as
their own bodies."
He that loveth his wife loveth
himself--So there is the same love and the same union of
body between Christ and the Church (
Eph 5:30, 32).
29. For--Supply, and we all love ourselves: "For no
man," &c.
his own flesh-- (
Eph 5:31, end).
nourisheth--Greek,
"nourisheth it up," namely, to maturity.
"Nourisheth," refers to food and internal
sustenance; "cherisheth," to clothing and
external fostering.
even as--Translate, "even as
also."
the Lord--The oldest manuscripts read,
"Christ."
Ex 21:10 prescribes three duties to the husband. The
two former (food and raiment) are here alluded to in a
spiritual sense, by "nourisheth and cherisheth";
the third "duty of marriage" is not added in
consonance with the holy propriety of Scripture language:
its antitype is, "know the Lord" (
Ho 2:19, 20) [BENGEL].
30. For--Greek, "Because" ( 1Co 6:15). Christ nourisheth and cherisheth the Church as being of one flesh with Him. Translate, "Because we are members of His body (His literal body), being OF His flesh and of His bones" [ALFORD] ( Ge 2:23, 24). The Greek expresses, "Being formed out of" or "of the substance of His flesh." Adam's deep sleep, wherein Eve was formed from out of his opened side, is an emblem of Christ's death, which was the birth of the Spouse, the Church. Joh 12:24; 19:34, 35, to which Eph 5:25-27 allude, as implying atonement by His blood, and sanctification by the "water," answering to that which flowed from His side (compare also Joh 7:38, 39; 1Co 6:11). As Adam gave Eve a new name, Hebrew, "Isha," "woman," formed from his own rib, Ish, "man," signifying her formation from him, so Christ, Re 2:17; 3:12. Ge 2:21, 23, 24 puts the bones first because the reference there is to the natural structure. But Paul is referring to the flesh of Christ. It is not our bones and flesh, but "we" that are spiritually propagated (in our soul and spirit now, and in the body hereafter, regenerated) from the manhood of Christ which has flesh and bones. We are members of His glorified body ( Joh 6:53). The two oldest existing manuscripts, and Coptic or Memphitic version, omit "of His flesh and of His bones"; the words may have crept into the text through the Margin from Ge 2:23, Septuagint. However, IRENÆUS, 294, and the old Latin and Vulgate versions, with some good old manuscripts, have them.
31. For--The propagation of the Church from Christ, as that
of Eve from Adam, is the foundation of the spiritual
marriage. The natural marriage, wherein "a man leaves
father and mother (the oldest manuscripts omit
'his') and is joined unto his wife," is not
the principal thing meant here, but the spiritual
marriage represented by it, and on which it rests,
whereby Christ left the Father's bosom to woo to
Himself the Church out of a lost world:
Eph 5:32 proves this: His earthly mother as
such, also, He holds in secondary account as compared
with His spiritual Bride (
Lu 2:48, 49; 8:19-21; 11:27, 28). He shall again leave
His Father's abode to consummate the union (
Mt 25:1-10; Re 19:7).
they two shall be one flesh--So the
Samaritan Pentateuch, the Septuagint, &c., read
(
Ge 2:24), instead of "they shall be one
flesh." So
Mt 19:5. In natural marriage, husband and wife combine
the elements of one perfect human being: the one being
incomplete without the other. So Christ, as God-man, is
pleased to make the Church, the body, a necessary adjunct
to Himself, the Head. He is the archetype of the Church,
from whom and according to whom, as the pattern, she is
formed. He is her Head, as the husband is of the wife (
Ro 6:5; 1Co 11:3; 15:45). Christ will never allow any
power to sever Himself and His bride, indissolubly joined
(
Mt 19:6; Joh 10:28, 29; 13:1).
32. Rather, "This mystery is a great one." This profound truth, beyond man's power of discovering, but now revealed, namely, of the spiritual union of Christ and the Church, represented by the marriage union, is a great one, of deep import. See on Eph 5:30. So "mystery" is used of a divine truth not to be discovered save by revelation of God ( Ro 11:25; 1Co 15:51). The Vulgate wrongly translates, "This is a great sacrament," which is made the plea by the Romish Church (in spite of the blunder having been long ago exposed by their own commentators, CAJETAN and E STIUS) for making marriage a sacrament; it is plain not marriage in general, but that of Christ and the Church, is what is pronounced to be a "great mystery," as the words following prove, "I [emphatic] say it in regard to Christ and to the Church" (so the Greek is best translated). "I, while I quote these words out of Scripture, use them in a higher sense" [C ONYBEARE and HOWSON].
33. Nevertheless--not to pursue further the mystical meaning of marriage. Translate, as Greek, "Do ye also (as Christ does) severally each one so love," &c. The words, "severally each one," refer to them in their individual capacity, contrasted with the previous collective view of the members of the Church as the bride of Christ.
Eph 6:1-24. MUTUAL DUTIES OF PARENTS AND CHILDREN: MASTERS AND SERVANTS: OUR LIFE A WARFARE: THE SPIRITUAL ARMOUR NEEDED AGAINST SPIRITUAL FOES. CONCLUSION.
1. obey--stronger than the expression as to wives,
"submitting," or "being subject" (
Eph 5:21). Obedience is more unreasoning and
implicit; submission is the willing
subjection of an inferior in point of order to one who
has a right to command.
in the Lord--Both parents and children
being Christians "in the Lord," expresses the
element in which the obedience is to take place, and
the motive to obedience. In
Col 3:20, it is, "Children, obey your parents
in all things." This clause, "in the
Lord," would suggest the due limitation of the
obedience required (
Ac 5:29; compare on the other hand, the abuse,
Mr 7:11-13).
right--Even by natural law we
should render obedience to them from whom we have derived
life.
2. Here the authority of revealed law is added to
that of natural law.
which is . . . promise--The
"promise" is not made the main motive to
obedience, but an incidental one. The main motive is,
because it is God's will (
De 5:16, "Honor thy father and mother, as the
Lord thy God hath COMMANDED thee"); and
that it is so peculiarly, is shown by His accompanying it
"with a promise."
first--in the decalogue with a
special promise. The promise in the second commandment
is a general one. Their duty is more expressly
prescribed to children than to parents; for love descends
rather than ascends [BENGEL]. This verse proves the law in
the Old Testament is not abolished.
3. long on the earth--In Ex 20:12, "long upon the land which the Lord thy God giveth thee," which Paul adapts to Gospel times, by taking away the local and limited reference peculiar to the Jews in Canaan. The godly are equally blessed in every land, as the Jews were in the land which God gave them. This promise is always fulfilled, either literally, or by the substitution of a higher blessing, namely, one spiritual and eternal ( Job 5:26; Pr 10:27). The substance and essence of the law are eternally in force: its accidents alone (applying to Israel of old) are abolished ( Ro 6:15).
4. fathers--including mothers; the fathers are
specified as being the fountains of domestic authority.
Fathers are more prone to passion in relation to their
children than mothers, whose fault is rather
over-indulgence.
provoke not--irritate not, by
vexatious commands, unreasonable blame, and uncertain
temper [ALFORD].
Col 3:21, "lest they be discouraged."
nurture--Greek,
"discipline," namely, training by
chastening in act where needed (
Job 5:17; Heb 12:7).
admonition--training by words
(
De 6:7; "catechise,"
Pr 22:6, Margin), whether of encouragement, or
remonstrance, or reproof, according as is required
[TRENCH]. Contrast
1Sa 3:13, Margin.
of the Lord--such as the Lord
approves, and by His Spirit dictates.
5. Servants--literally, "slaves."
masters according to the flesh--in
contrast to your true and heavenly Master (
Eph 6:4). A consolatory him that the mastership to
which they were subject, was but for a time [CHRYSOSTOM];
and that their real liberty was still their own (
1Co 7:22).
fear and trembling--not slavish
terror, but (See on 1Co 2:3;
2Co 7:15) an anxious eagerness to do your duty, and a
fear of displeasing, as great as is produced in the
ordinary slave by "threatenings" (
Eph 6:9).
singleness--without double-mindedness,
or "eye service" (
Eph 6:6), which seeks to please outwardly, without the
sincere desire to make the master's interest at all
times the first consideration (
1Ch 29:17; Mt 6:22, 23; Lu 11:34).
"Simplicity."
6. (
Col 3:22). Seeking to please their masters only so long
as these have their eyes on them: as Gehazi was a very
different man in his master's presence from what he was
in his absence (
2Ki 5:1-18).
men-pleasers--not Christ-pleasers
(compare
Ga 1:10; 1Th 2:4).
doing the will of God--the unseen but
ever present Master: the best guarantee for your serving
faithfully your earthly master alike when present and when
absent.
from the heart--literally, soul
(
Ps 111:1; Ro 13:5).
7. good will--expressing his feeling towards his master; as "doing the will of God from the heart" expresses the source of that feeling ( Col 3:23). "Good will" is stated by XENOPHON [Economics] to be the principal virtue of a slave towards his master: a real regard to his master's interest as if his own, a good will which not even a master's severity can extinguish.
8. any man doeth--Greek, "any man shall have
done," that is, shall be found at the Lord's
coming to have done.
the same--in full payment, in
heaven's currency.
shall . . . receive-- (
2Co 5:10; Col 3:25; but all of grace,
Lu 17:10).
bond or free-- (
1Co 7:22; 12:13; Ga 3:28; Col 3:11). Christ does not
regard such distinctions in His present dealings of grace,
or in His future judgment. The slave that has acted
faithfully for the Lord's sake to his master, though
the latter may not repay his faithfulness, shall have the
Lord for his Paymaster. So the freeman who has done good
for the Lord's sake, though man may not pay him, has
the Lord for his Debtor (
Pr 19:17).
9. the same things--Mutatis mutandis. Show the same
regard to God's will, and to your servants'
well-being, in your relation to them, as they ought to have
in their relation to you. Love regulates the duties both of
servants and masters, as one and the same light attempers
various colors. Equality of nature and faith is superior to
distinctions of rank [BENGEL]. Christianity makes all men
brothers: compare
Le 25:42, 43; De 15:12; Jer 34:14 as to how the Hebrews
were bound to treat their brethren in service; much more
ought Christians to act with love.
threatening--Greek,
"the threatening" which masters commonly
use. "Masters" in the Greek, is not so
strong a term as "despots": it implies
authority, but not absolute domination.
your Master also--The oldest
manuscripts read, "the Master both of them and
you": "their Master and yours." This more
forcibly brings out the equality of slaves and masters in
the sight of God. SENECA [Thyestes, 607], says,
"Whatever an inferior dreads from you, this a superior
Master threatens yourselves with: every authority here is
under a higher above." As you treat your servants, so
will He treat you.
neither . . . respect of
persons--He will not, in judging, acquit thee because thou
art a master, or condemn him because he is a servant (
Ac 10:34; Ro 2:11; Ga 2:6; Col 3:25; 1Pe 1:17). Derived
from
De 10:17; 2Ch 19:7.
10. my brethren--Some of the oldest manuscripts omit these
words. Some with Vulgate retain them. The phrase
occurs nowhere else in the Epistle (see, however,
Eph 6:23); if genuine, it is appropriate here in the
close of the Epistle, where he is urging his fellow
soldiers to the good fight in the Christian armor. Most of
the oldest manuscripts for "finally," read,
"henceforward," or "from henceforth"
(
Ga 6:17).
be strong--Greek, "be
strengthened."
in the power of his
might--Christ's might: as in
Eph 1:19, it is the Father's might.
11. the whole armour--the armor of light (
Ro 13:12); on the right hand and left (
2Co 6:7). The panoply offensive and defensive. An image
readily suggested by the Roman armory, Paul being now in
Rome. Repeated emphatically,
Eph 6:13. In
Ro 13:14 it is, "Put ye on the Lord Jesus
Christ"; in putting on Him, and the new man in
Him, we put on "the whole armor of God." No
opening at the head, the feet, the heart, the belly, the
eye, the ear, or the tongue, is to be given to Satan.
Believers have once for all overcome him; but on the ground
of this fundamental victory gained over him, they are ever
again to fight against and overcome him, even as they who
once die with Christ have continually to mortify their
members upon earth (
Ro 6:2-14; Col 3:3, 5).
of God--furnished by God; not our own,
else it would not stand (
Ps 35:1-3). Spiritual, therefore, and mighty through
God, not carnal (
2Co 10:4).
wiles--literally, "schemes
sought out" for deceiving (compare
2Co 11:14).
the devil--the ruling chief of the
foes (
Eph 6:12) organized into a kingdom of darkness (
Mt 12:26), opposed to the kingdom of light.
12. Greek, "For our wrestling ('the
wrestling' in which we are engaged) is not against
flesh," &c. Flesh and blood foes are Satan's
mere tools, the real foe lurking behind them is Satan
himself, with whom our conflict is. "Wrestling"
implies that it is a hand-to-hand and foot-to-foot struggle
for the mastery: to wrestle successfully with Satan, we
must wrestle with GOD in irresistible prayer like Jacob (
Ge 32:24-29; Ho 12:4). Translate, "The
principalities . . . the powers" (
Eph 1:21; Col 1:16; see on Eph
3:10). The same grades of powers are specified in the
case of the demons here, as in that of angels there
(compare
Ro 8:38; 1Co 15:24; Col 2:15). The Ephesians had
practiced sorcery (
Ac 19:19), so that he appropriately treats of evil
spirits in addressing them. The more clearly any book of
Scripture, as this, treats of the economy of the kingdom of
light, the more clearly does it set forth the kingdom of
darkness. Hence, nowhere does the satanic kingdom come more
clearly into view than in the Gospels which treat of
Christ, the true Light.
rulers of the darkness of this
world--Greek, "age" or "course of the
world." But the oldest manuscripts omit "of
world." Translate, "Against the world rulers of
this (present) darkness" (
Eph 2:2; 5:8; Lu 22:53; Col 1:13). On Satan and his
demons being "world rulers," compare
Joh 12:31; 14:30; 16:11; Lu 4:6; 2Co 4:4; 1Jo 5:19,
Greek, "lieth in the wicked one." Though they
be "world rulers," they are not the ruler of the
universe; and their usurped rule of the world is soon to
cease, when He shall "come whose right it is" (
Eze 21:27). Two cases prove Satan not to be a mere
subjective fancy: (1) Christ's temptation; (2) the
entrance of demons into the swine (for these are incapable
of such fancies). Satan tries to parody, or imitate in a
perverted way, God's working (
2Co 11:13, 14). So when God became incarnate, Satan, by
his demons, took forcible possession of human bodies. Thus
the demoniacally possessed were not peculiarly wicked, but
miserable, and so fit subjects for Jesus' pity. Paul
makes no mention of demoniacal possession, so that in the
time he wrote, it seems to have ceased; it probably was
restricted to the period of the Lord's incarnation, and
of the foundation of His Church.
spiritual wickedness--rather as
Greek, "The spiritual hosts of
wickedness." As three of the clauses describe the
power, so this fourth, the wickedness of our
spiritual foes (
Mt 12:45).
in high places--Greek,
"heavenly places": in
Eph 2:2, "the air," see on
Eph 2:2. The alteration of expression to "in
heavenly places," is in order to mark the higher range
of their powers than ours, they having been, up to the
ascension (
Re 12:5, 9, 10), dwellers "in the heavenly
places" (
Job 1:7), and being now in the regions of the air which
are called the heavens. Moreover, pride and presumption are
the sins in heavenly places to which they tempt
especially, being those by which they themselves fell from
heavenly places (
Isa 14:12-15). But believers have naught to fear, being
"blessed with all spiritual blessings in the heavenly
places" (
Eph 1:3).
13. take . . . of God--not "make," God
has done that: you have only to "take up" and put
it on. The Ephesians were familiar with the idea of the
gods giving armor to mythical heroes: thus Paul's
allusion would be appropriate.
the evil day--the day of Satan's
special assaults (
Eph 6:12, 16) in life and at the dying hour (compare
Re 3:10). We must have our armor always on, to be ready
against the evil day which may come at any moment, the war
being perpetual (
Ps 41:1, Margin).
done all--rather, "accomplished
all things," namely, necessary to the fight, and
becoming a good soldier.
14. Stand--The repetition in
Eph 6:11, 14, shows that standing, that is,
maintaining our ground, not yielding or fleeing, is the
grand aim of the Christian soldier. Translate as
Greek, "Having girt about your loins with
truth," that is, with truthfulness, sincerity, a good
conscience (
2Co 1:12; 1Ti 1:5, 18; 3:9). Truth is the band that
girds up and keeps together the flowing robes, so as that
the Christian soldier may be unencumbered for action. So
the Passover was eaten with the loins girt, and the shoes
on the feet (
Ex 12:11; compare
Isa 5:27; Lu 12:35). Faithfulness
(Septuagint, "truth") is the girdle of
Messiah (
Isa 11:5): so truth of His followers.
having on--Greek, "having
put on."
breastplate of righteousness-- (
Isa 59:17), similarly of Messiah.
"Righteousness" is here joined with
"truth," as in
Eph 5:9: righteousness in works, truth in
words [E STIUS] (
1Jo 3:7). Christ's righteousness inwrought in us by
the Spirit. "Faith and love," that is, faith
working righteousness by love, are "the
breastplate" in
1Th 5:8.
15. Translate, "Having shod your feet" (referring
to the sandals, or to the military shoes then used).
the preparation--rather, "the
preparedness," or "readiness of," that is,
arising from the "Gospel" (
Ps 10:17). Preparedness to do and suffer all that God
wills; readiness for march, as a Christian soldier.
gospel of peace--(compare
Lu 1:79; Ro 10:15). The "peace" within forms
a beautiful contrast to the raging of the outward conflict
(
Isa 26:3; Php 4:7).
16. Above all--rather, "Over all"; so as to cover
all that has been put on before. Three integuments are
specified, the breastplate, girdle, and shoes; two
defenses, the helmet and shield; and two offensive weapons,
the sword and the spear (prayer). ALFORD translates,
"Besides all," as the Greek is translated,
Lu 3:20. But if it meant this, it would have come
last in the list (compare
Col 3:14).
shield--the large oblong oval
door-like shield of the Romans, four feet long by two and a
half feet broad; not the small round buckler.
ye shall be able--not merely,
"ye may." The shield of faith will
certainly intercept, and so "quench, all the fiery
darts" (an image from the ancient fire-darts, formed
of cane, with tow and combustibles ignited on the head of
the shaft, so as to set fire to woodwork, tents,
&c.).
of the wicked--rather "of the
EVIL ONE." Faith conquers him (
1Pe 5:9), and his darts of temptation to wrath, lust,
revenge, despair, &c. It overcomes the world (
1Jo 5:4), and so the prince of the world (
1Jo 5:18).
17. take--a different Greek word from that in
Eph 6:13, 16; translate, therefore,
"receive," "accept," namely, the helmet
offered by the Lord, namely, "salvation"
appropriated, as
1Th 5:8, "Helmet, the hope of salvation"; not
an uncertain hope, but one that brings with it no shame of
disappointment (
Ro 5:5). It is subjoined to the shield of faith, as
being its inseparable accompaniment (compare
Ro 5:1, 5). The head of the soldier was among the
principal parts to be defended, as on it the deadliest
strokes might fall, and it is the head that commands the
whole body. The head is the seat of the mind, which,
when it has laid hold of the sure Gospel "hope"
of eternal life, will not receive false doctrine, or give
way to Satan's temptations to despair. God, by
this hope, "lifts up the head" (
Ps 3:3; Lu 21:28).
sword of the Spirit--that is,
furnished by the Spirit, who inspired the writers of the
word of God (
2Pe 1:21). Again the Trinity is implied: the Spirit
here; and Christ in "salvation" and God the
Father,
Eph 6:13 (compare
Heb 4:12; Re 1:16; 2:12). The two-edged sword, cutting
both ways (
Ps 45:3, 5), striking some with conviction and
conversion, and others with condemnation (
Isa 11:4; Re 19:15), is in the mouth of Christ
(
Isa 49:2), in the hand of His saints (
Ps 149:6). Christ's use of this sword in the
temptation is our pattern as to how we are to wield it
against Satan (
Mt 4:4, 7, 10). There is no armor specified for the
back, but only for the front of the body; implying that we
must never turn our back to the foe (
Lu 9:62); our only safety is in resisting ceaselessly
(
Mt 4:11; Jas 4:7).
18. always--Greek, "in every season";
implying opportunity and exigency (
Col 4:2). Paul uses the very words of Jesus in
Lu 21:36 (a Gospel which he quotes elsewhere, in
undesigned consonance with the fact of Luke being his
associate in travel,
1Co 11:23, &c.; 1Ti 5:18). Compare
Lu 18:1; Ro 12:12; 1Th 5:17.
with all--that is, every kind
of.
prayer--a sacred term for
prayer in general.
supplication--a common term for a
special kind of prayer [HARLESS], an imploring
request. "Prayer" for obtaining blessings,
"supplication" for averting evils which we fear
[GROTIUS].
in the Spirit--to be joined with
"praying." It is he in us, as the Spirit
of adoption, who prays, and enables us to pray (
Ro 8:15, 26; Ga 4:6; Jude 20).
watching--not sleeping (
Eph 5:14; Ps 88:13; Mt 26:41). So in the temple a
perpetual watch was maintained (compare Anna,
Lu 2:37).
thereunto--"watching unto"
(with a view to) prayer and supplication.
with--Greek, "in."
Persevering constancy ("perseverance")
and (that is, exhibited in) supplication are to
be the element in which our watchfulness is to be
exercised.
for all saints--as none is so perfect
as not to need the intercessions of his fellow Christians.
19. for me--a different Greek preposition from that
in
Eph 6:18; translate, therefore, "on my
behalf."
that I may open my mouth
boldly--rather, "that there may be given to me
'utterance,' or 'speech' in the opening
of my mouth (when I undertake to speak; a formula used
in set and solemn speech,
Job 3:1; Da 10:16), so as with boldness to make
known," &c. Bold plainness of speech was the
more needed, as the Gospel is a "mystery"
undiscoverable by mere reason, and only known by
revelation. Paul looked for utterance to be given
him; he did not depend on his natural or acquired power.
The shortest road to any heart is by way of heaven; pray to
God to open the door and to open your mouth, so as to avail
yourself of every opening (
Jer 1:7, 8; Eze 3:8, 9, 11; 2Co 4:13).
20. For--Greek, as in
Eph 6:19, "On behalf of which."
an ambassador in bonds--a paradox.
Ambassadors were held inviolable by the law of nations, and
could not, without outrage to every sacred right, be put in
chains. Yet Christ's "ambassador is in a
chain!" The Greek is singular. The Romans
used to bind a prisoner to a soldier by a single
chain, in a kind of free custody. So
Ac 28:16, 20, "I am bound with this
chain." The term, "bonds" (plural), on
the other hand, is used when the prisoner's hands or
feet were bound together (
Ac 26:29); compare
Ac 12:6, where the plural marks the distinction. The
singular is only used of the particular kind of custody
described above; an undesigned coincidence [PALEY].
21. that ye also--as I have been discussing things relating
to you, so that ye also may know about me (compare
Col 4:7, 8). NEANDER takes it, "Ye also," as
well as the Colossians (
Col 4:6).
my affairs--Greek, "the
things concerning me."
how I do--how I fare.
Tychicus--an Asiatic, and so a fit
messenger bearing the respective Epistles to Ephesus and
Colosse (
Ac 20:4; 2Ti 4:12).
a beloved brother--Greek,
"the beloved brother"; the same epithet as
in
Col 4:7.
minister--that is,
servant.
in the Lord--in the Lord's work.
22. for the same purpose--Greek, "for this very
purpose."
Col 4:8 is almost word for word the same as this
verse.
our affairs--Greek, "the
things concerning us," namely, concerning myself.
"Aristarchus, my fellow prisoner, and Marcus,
sister's son to Barnabas" (
Col 4:10).
23. love with faith--Faith is presupposed as theirs; he prays that love may accompany it ( Ga 5:6).
24. Contrast the malediction on all who love Him not (
1Co 16:22).
in sincerity--Greek,
"in incorruption," that is, not as
English Version, but "with an immortal (constant)
love" [WAHL]. Compare "that which is not
corruptible" (
1Pe 3:4). Not a fleeting, earthly love, but a spiritual
and eternal one [A LFORD]. Contrast
Col 2:22, worldly things "which perish with the
using." Compare
1Co 9:25, "corruptible . . .
incorruptible crown." "Purely,"
"holily" [ESTIUS], without the corruption of sin
(See on 1Co 3:17;
2Pe 1:4; Jude 10). Where the Lord Jesus has a true
believer, there I have a brother [BISHOP M'IKWAINE]. He
who is good enough for Christ, is good enough for me [R. H
ALL]. The differences of opinion among real Christians are
comparatively small, and show that they are not following
one another like silly sheep, each trusting the one before
him. Their agreement in the main, while showing their
independence as witnesses by differing in non-essentials,
can only be accounted for by their being all in the right
direction (
Ac 15:8, 9; 1Co 1:2; 12:3).