Chapter 1 (continued, part 2)

The word redemption, in its Christian sense, sometimes means that deliverance from the curse of the law and restoration to the favour of God, of which believers are in this life the subjects. Sometimes it refers to that final deliverance from all evil, which is to take a place at the second advent of Christ. Thug in Luke 21:28, "They shall see the Son of man coming in a cloud with power and great glory; … then lift up your heads; for your redemption draweth nigh." Rom. 8:23; Eph.

4:30. There can be no doubt that it here refers to this final deliverance.

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

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

SECTION III—Vs. 15–23

15Wherefore I also, after I heard of your faith in the Lord 16Jesus, and love unto all the saints, cease not to give thanks for 17you, making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the

spirit of wisdom and revelation in the knowledge of him: 18the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches 19of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, 20according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at 21his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which 22is to come: and hath put all things under his feet, and gave 23him to be the head over all things to his church: which is his body, the fulness of him that filleth all in all.

ANALYSIS

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

COMMENTARY

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

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

In the Old Testament the phrases, the Lord said, the Lord did, our Lord, and the like, are of constant occurrence; and are used only, in this general way, of the Supreme God. "We never hear of the Lord,

nor our Lord, when reference is had to Moses or any other of the prophets. In the New Testament, however, what is so common in the Old Testament in reference to God, is no less common in reference to Christ. He is the Lord; the Lord Jesus; our Lord, &c. &c. It is this constant mode of speaking, together with the exhibition of his divine excellence, and holding him up as the object of faith and love, even more than any particular declaration, which conveys to the Christian reader the conviction of his true divinity. His being the object of faith and the ground of trust to immortal beings, is irreconcilable with any other assumption than that he is the true God and eternal life.

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

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

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

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

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

the Spirit makes to all who are spiritually enlightened, and of which our Saviour spoke, when he said in reference to believers, They shall all be taught of God.

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

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

This clause πεφωτισμένους τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν, may either be taken absolutely as our translators have understood it—or considered as in apposition and explanatory of what precedes. 'That he may give you the spirit of wisdom, &c., eyes enlightened, &c.' This latter mode of explanation is the one commonly adopted. The effect

of the gift of the spirit of wisdom is this illumination, not of the speculative understanding merely, but of the whole soul. For light and knowledge in Scripture often include the ideas of holiness and happiness, as well as that of intellectual apprehension. Comp. such passages as John 8:12, "Light of life." Acts 26:18, "To turn from darkness to light." Eph. 5:8, "Ye were sometime darkness, but now are ye light in the Lord." Believers, therefore, are called "children of the light." Luke 16:8; 1 Thess. 5:5.

The residue of this verse εἰς τὸ εἰδέναι ὑμᾶς, κτλ. contains a second petition. Having prayed that the Ephesians might be enlightened in the knowledge of God and of divine things, the apostle here prays, as the effect of that illumination, that they may have a proper appreciation of the inheritance to which they have attained.

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

And what the riches of the glory of his inheritance, καὶ τίς ὁ πλοῦτος τῆς δόξης τῆς κληρονομίας αὐτοῦ, i. e. what is the abundance and greatness of the excellence of that inheritance of which God is the author. The apostle labours here, and still more in the following verses, for language to express the greatness of his conceptions. This

inheritance is not only divine as having God for its author; but it is a glorious inheritance; and not simply glorious, but the glory of it is inconceivably great.

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

V. 19. And what is the exceeding greatness of his power to us-ward who believe. This is the third petition in the apostle's prayer. He prays that his readers may have right apprehensions of the greatness of the change which they had experienced. It was no mere moral reformation effected by rational considerations; nor was it a selfwrought change, but one due to the almighty power of God. Grotius indeed, and commentators of that class, understand the passage to refer to the exertion of the power of God in the future resurrection and salvation of believers. But 1. It evidently refers to the past and not to the future. It is something which believers, as believers, had already experienced that he wished them to understand. 2. The apostle never compares the salvation of believers with the resurrection of Christ, whereas the analogy between his natural resurrection and the spiritual resurrection of his people, is one to which he often refers. 3. This is the analogy which he insists upon in this immediate connection. As God raised Christ from the dead and set him at his own right hand in heavenly places; so you, that were dead in sins, hath he quickened and raised you up together in him. This analogy is the very thing he would have them understand. They had undergone a great change; they had been brought to life; they

had been raised from the dead by the same almighty power which wrought in Christ. There was as great a difference between their present and their former condition, as between Christ in the tomb and Christ at the right hand of God. This was something which they ought to know. 4. The parallel passage in Col. 2:12, seems decisive of this interpretation. "Buried with him in baptism, wherein also ye are risen with him through faith of the operation of God, who raised him from the dead. And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses." In this passage it cannot be doubted that the apostle compares the spiritual resurrection of believers with the resurrection of Christ, and refers both events to the operation of God, or to the divine power. Such also is doubtless the meaning of the passage before us; and in this interpretation there has been a remarkable coincidence of judgment among commentators. Chrysostom says: "The conversion of souls is more wonderful than the resurrection of the dead." Oecumenius remarks on this passage: "To raise us from spiritual death is an exercise of the same power that raised Christ from natural death." Calvin says, "Some (i. e. Stulti homines) regard the language of the apostle in this passage as frigid hyperbole, but those who are properly exercised find nothing here beyond the truth." He adds: "Lest believers should be cast down under a sense of their unworthiness, the apostle recalls them to a consideration of the power of God; as though he had said, their regeneration is a work of God, and no common work, but one in which his almighty power is wonderfully displayed." Luther, in reference to the parallel passage in Colossians, uses the following language: "Faith is no such easy matter as our opposers imagine, when they say, 'Believe, Believe, how easy is it to believe.' Neither is it a mere human work, which I can perform for myself, but it is a divine power in the heart, by which we are new born, and whereby we are able to overcome the mighty power of the Devil and of death; as Paul says to the Colossians, 'In whom ye are raised up again through the faith which God works.' "

It is then a great truth which the apostle here teaches. He prays that his readers may properly understand τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ. The conversion of the soul is not a small matter; nor is it a work effected by any human power. It is a resurrection due to the exceeding greatness of the power of God.

According to the working of his mighty power, κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ. The original here offers a remarkable accumulation of words.—'According to the energy of the might of his power.' Ἰσχύς, κράτος, ἐνέργεια; Robur, Potentia, Efficacia. The first is inherent strength; the second power; the third the exercise or efficiency of that strength. Or, as Calvin says. The first is the root, the second the tree, the third the fruit. Whatever be the precise distinction in the signification of the words, their accumulation expresses the highest form of power. It was nothing short of the omnipotence of God to which the effect here spoken of is due. No created power can raise the dead, or quicken those dead in trespasses and sins.

The connection of this clause is somewhat doubtful. It may be referred to the words exceeding greatness of his power, i. e. κατὰ ἐνέργειαν may be referred to τὸ ὑπερβάλλον μέγεθος, κτλ. The sense would then be—'That ye may know the exceeding greatness of his power, to us-ward that believe, which was, according to, or like, the working of his mighty power which wrought in Christ.' Or, πιστεύοντας κατὰ ἐνέργειαν may be connected, 'Who believe in virtue of the working of his mighty power.' In the one case this clause is a mere illustration or amplification of the idea of the divine power of which believers are the subject. In the other, it expresses more definitely the reason why the power which they had experienced was to be considered so great, viz., because their faith was due to the same energy that raised Christ from the dead. In either case the doctrinal import of the passage is the same. The considerations in favour of the latter mode of construction are: 1. The position of the clauses. According to this interpretation they are taken just as they stand. 'Us who believe in virtue of (κατά) the working, &c.' 2. The

frequency with which the apostle uses the preposition κατά in the sense thus given to it. In ch. 3:7, he says, 'his conversion and vocation were (κατά) in virtue of the working of God's power.' See also 3:20; 1 Cor. 12:8; Phil. 3:21. Christ will fashion our bodies (κατά) 'in virtue of the energy whereby he is able to subdue all things unto himself.' Col. 1:29; 2 Thess. 2:9. To say, therefore, 'we believe in virtue of, &c.,' is in accordance with a usage familiar to this apostle. 3. The parallel passage in Col. 2:12, expresses the same idea. There the phrase is πίστις τῆς ἐνεργείας, faith of the operation of God, i. e. which he operates; here it is πίστις κατὰ τὴν ἐνέργειαν, faith in virtue of the operation. The analogy between the expressions is so striking, that the one explains and authenticates the other.

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

V. 20. Which he wrought in Christ when he raised him from the dead, ἣν ἐνήργησεν, κτλ. There are two things evidently intended in these words. First, that the power which raises the believer from spiritual death, is the same as that which raised Christ from the grave. And secondly, that there is a striking analogy between these events and an intimate connection between them. The one was not only the symbol, but the pledge and procuring cause of the other. The resurrection of Christ is both the type and the cause of the spiritual resurrection of his people, as well of their future rising from the grave in his glorious likeness. On this analogy and connection the apostle speaks at large in Rom. 6:1–10, and also in the following chapters of this epistle. As often therefore as the believer

contemplates Christ as risen and seated at the right hand of God, he has at once an illustration of the change which has been effected in his own spiritual state, and a pledge that the work commenced in regeneration shall be consummated in glory.

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

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

The subject of the exaltation here spoken of is not the Logos, but Christ; the Theanthropos, or God-man. The possession of divine perfections was the necessary condition of this exaltation because, as just remarked, the nature and extent of the dominion granted to him, demand such perfections. It is a dominion not only absolutely universal, but it extends over the heart and conscience, and requires the obedience not only of the outward conduct but of the inward life, which is due to God alone. We therefore find the divine nature of Christ presented in the Scriptures as the reason of his being invested with this peculiar dominion. Thus in the second Psalm, it is said, "Thou art my Son; ask of me, I will give thee the heathen for thine

inheritance. &c." That is, because thou art my son, ask and I will give thee this dominion. And in the first chapter of the epistle to the Hebrews, it is said, The Son, being the brightness of the Father's glory, and the express image of his person, and upholding all things by the word of his power, is set down at the right hand of the majesty on high. That is, because he is of the same nature with the Father and possesses the same almighty power, he is associated with him in his dominion. While the divine nature of Christ is the necessary condition of his exaltation, his mediatorial work is the immediate ground of the Theanthropos, God manifested in the flesh, being invested with this universal dominion. This is expressly asserted, as in Phil. 2:9. Though equal with God, he humbled himself to become obedient unto death, wherefore also God hath highly exalted him.

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

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

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

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

There are two principles on which the application of this passage of Ps. 8 to Christ may be explained. The one is that the Psalm is a prophetic exhibition of the goodness of God to Christ, and of the dominion to be given to him. There is nothing, however, in the contents of the Psalm to favour the assumption of its having special reference to the Messiah. The other principle admits the reference of the Psalm to men generally, but assumes its full meaning to be what the apostle here declares it to be, viz., that the dominion which belongs to man is nothing less than universal. But this dominion is

realized only in the Man Christ Jesus, and in those who are associated with him in his kingdom. This latter mode of explanation satisfies all the exigencies both of the original Psalm and of the passages where it is quoted in the New Testament.

And gave him to he head over all things to the church, καὶ αὐτὸν ἔδωκε κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ. This may mean either, he gave him to the church as her head; or, he constituted him head for the church. The former is more consistent with the meaning of the verb δίδωμι. It may, however, also signify to constitute; see 4:11, and compare 1 Cor. 12:28. In either case, Christ is declared to be head not of the universe, but of the church. This being admitted, ὑπὲρ πάντα may be taken in immediate connection with κεφαλήν, head over all, i. e. supreme head. This does not mean head over all the members of the church, as the Vulgate translates: caput super omnem ecclesiam; for πάντα and ἐκκλησίᾳ are not grammatically connected; but simply supreme head. Or we may adopt the interpretation of Chrysostom: τὸν ὀντα ὑπὲρ πάντα τὰ ὀρώμενα καὶ τὰ νοούμενα Χριστόν, "Him, who is over all things visible and invisible, he gave to the church as her head." This gives a good sense, but supposes an unnatural trajection of the words. Luther also transposes the words: Und hat ihn gesetzt zum Haupt der Gemeinde über alles. So does De Wette: Und ihn gesetzet über alles zum Haupte der Gemeinde, And placed him over all as head of the church. In all these interpretations the main idea is retained; viz. that Christ is the head of the church. As in Col. 2:10, it is said Christ is ἡ κεφαλὴ πάσης ἀρχῆς καὶ ἐξουσίας, the head of all principality and power, in the sense of supreme ruler; and as here in the immediately preceding context he is said to be exalted over all principality and power, and in the following context he is said to be the head of the church, which is his body, the two ideas may be here combined. 'Him he gave as head over all things, as head to his church.'—This is Meyer's interpretation. He, the exalted Saviour, the incarnate Son of God, seated as head of the universe, is made head of his church. This view of the passage has the advantage of giving πάντα the same reference here that it has in the preceding

verse. All things are placed under his feet, and he head over all things, is head of the church.

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

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

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

In the second place, the church is here declared to be the fulness of Christ, and not the fulness of God.—Some commentators understand

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

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

the Godhead. Eph. 3:19, The fulness of God, is that of which God is full—the plenitude of divine perfections. 1 Cor. 10:26, The fulness of the earth, is that which fills the earth. The common usage of the word in the New Testament is therefore clearly in favour of its being taken in an active sense here. The church is the fulness of Christ—in that it is the complement of his mystic person. He is the head, the church is his body.

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

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

The expression, τὰ πάντα ἐν πᾶσι, all in all, or, all with all, does not mean all the church in all its members, or with all grace, but the universe in all its parts. There is nothing in the context to restrict or limit τὰ πάντα. The words must have the latitude here which belongs to them in the preceding verses. The analogy of Scripture is in favour of this interpretation. God's relation to the world, or totality of things

external to himself, is elsewhere expressed in the same terms. Jer. 23:24, "Do not I fill heaven and earth? saith the Lord." Comp. 1 Kings 8:27; Ps. 139:7. In the New Testament Christ is set forth as creating, sustaining, and pervading the universe. Col. 1:16, 17; Heb. 1:3; Eph. 4:10. This, therefore, determines the sense in which he is here said to fill all things. It is not that he replenishes all his people with his grace; but that he fills heaven and earth with his presence. There is no place where he is not. There is no creature from which he is absent. By him all things consist; they are upheld by his presence in them and with them. The union, therefore, which the church sustains, and which is the source of its life and blessedness, is not with a mere creature, but with Christ, God manifested in the flesh, who pervades and governs all things by his omnipresent power. The source of life, therefore, to the church is inexhaustible and immortal.

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