Chapter 4 (continued, part 2)
V. 16. From whom the whole body fitly joined together, and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body to the edifying of itself in love. The church is Christ's body; he is the head. The body grows. Concerning this growth the apostle says—1. It is from him, (ἐξ οὗ). He is the causal source, from whom all life and power are derived. 2. It depends on the intimate union of all the parts of the body with the head by means of appropriate bonds. 3. It is symmetrical. 4. It is a growth in love. Such is the general meaning of this passage; though there is much diversity of opinion as to the meaning of some of the terms employed, and as to the relation of the several clauses.
First as to the meaning of the words: Συναρμολογέω (ἁρμός and λέγω) to bind together the several parts of any thing. It is used of a building 2:21, and of the human body. In both cases there is a union of parts fitted to each other. It is peculiarly appropriate here, as the church is compared to the body composed of many members intimately connected. Συμβιβάζω, to bring together, to convene, to join; figuratively, to combine mentally. It is properly used of bringing persons together, so as to reconcile them, or to unite them in friendship. It therefore serves to explain the preceding term. The church is figuratively a body composed of many joints or members; and literally, it is a company of believers intimately united with each other. Hence the apostle uses both terms in reference to it. Ἁφή (ἁπτώ) properly means touch, the sense of touch. Hence metonymically feeling. Therefore διὰ πάσης ἁφῆς ἐπιχορηγίας may mean, 'by every feeling, or experience of aid.' The word however is sometimes used in the sense of band or joint. The parallel passage in Col. 2:19, διὰ τῶν ἁφῶν καὶ συνδέσμων, by joints and bands, seems to be decisive for that sense here. The word ἐπιχορηγία (χορηγέω, χορός, ἄγω), supply, aid, has no difficulty in itself. The only question is what aid or contribution is meant, and what is the force of the genitive. The word may refer to the mutual assistance furnished each other by the constituent members of the body. Thus Luther, who paraphrases the clause in question,—durch alle Gelenke, dadurch
eins dem andern Handreichung thut—by every joint whereby one member aids another. Or it may refer to the supplies of vital influence received from Christ the head. "Through every joint of supply," then means, through every joint or band which is the means of supply. The parallel passage in Col. 2:19, is in favour of the latter view. There it is said: τὸ σῶμα διὰ τῶν ἁφῶν ἐπιχορηγούμενον, the body receiving nourishment or supplies through the joints or bands. The nourishing and sustaining influence, the ἐπιχορηγία, is certainly in this case that which flows from Christ, and therefore the same interpretation should be given to the passage before us. As to the force of the case, it is by some taken as the genitive of apposition. "Joint or band of supply," would then mean, the band which is a supply. The divine influence furnished by Christ is the bond by which the members of his body are united. This is true, but in Col. 2:19, which, being the plainer passage, must be our guide in interpreting this, the supply is said to be διὰ τῶν ἁφῶν, through the joints. Here, therefore, the parallel phrase, διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας, must mean, 'through every joint for supply;' that is, which is the means or channel of the divine influence. There is an obvious distinction between "the bands" and "the aid" here spoken of. The latter is the divine life or Holy Spirit communicated to all parts of the church.; the former (the ἁφαί) are the various spiritual gifts and offices which are made the channels or means of this divine communication.
The second point to be considered is the relation of the several clauses in this passage. The clause διὰ πάσης ἁφῆς, κτλ. may be connected with the last clause of the verse, αὔξησιν ποιεῖται. The sense would then be, 'The body by means of every joint of supply makes increase of itself.' This sense is correct and suited to the context. This however is not the most natural construction. The relative position of the members of the sentence is in favour of referring this clause to the preceding participles. 'The body joined together and united by means of every joint of supply.' The parallel passage in Colossians determines this to be the apostle's meaning. He there refers the union of the body, and not its growth, to the bands (ἁφαί) of which he speaks. He describes the body as
συμβιβαζόμενον διὰ τῶν ἁφῶν, and therefore here συμβιβ. διὰ πάσης ἁφῆς, which are in juxtaposition, should go together.
The clause, "according to the effectual working in the measure of every part," admits of three constructions. It may be connected with the preceding participles—"joined together by every joint of supply according to the working, &c., συμβιβ. διὰ—κατὰ. Or it may be connected with the preceding words, ἐπιχορηγίας κατʼ ἐνέργειαν, —'the supply is according to the working of each particular part.' Or thirdly, it may be connected with αὔξησιν ποιεῖται; the increase is according to the working, &c. It is hard to decide between these two latter methods. In favour of the second is the position of the words— and also the congruity of the figure. It is more natural to say that the divine influence is according to the working of every part, i. e. according to its capacity and function; than to say, "the growth is according to the working, &c." The increase of the body is due to the living influence which pervades it, and not to the efficiency of the several members. In either case, however, the idea of symmetrical development is included.
The body—maketh increase of the body, i. e. of itself. The substantive is repeated on account of the length of the sentence. This increase is an edification in love, i. e. connected with love. That is the element in which the progress of the church to its consummation is effected.
As then the human body, bound together by the vital influence derived from the head through appropriate channels and distributed to every member and organ according to its function, constantly advances to maturity; so the church, united as one body by the divine influence flowing from Christ its head through appropriate channels, and distributed to every member according to his peculiar capacity and function, continually advances towards perfection. And as in the human body no one member, whether hand or foot, can live and grow unless in union with the body; so union with the mystical body of Christ is the indispensable condition of growth in every individual believer. Faltitur ergo siquis seorsum crescere appetit.—CALVIN.
And further, as in the human body there are certain channels through which the vital influence flows from the head to its members, and which are necessary to the communication; so also there are certain divinely appointed means for the distribution of the Holy Spirit from Christ to the several members of his body. What these channels of divine influence are, by which the church is sustained and carried forward, is clearly stated in v. 11, where the apostle says, "Christ gave some, apostles; and some, prophets; and some evangelists; and some, pastors and teachers, for the perfecting of the saints." It is, therefore, through the ministry of the word that the divine influence flows from Christ the head to all the members of his body, so that where that ministry fails the divine influence fails. This does not mean that the ministry as men or as officers are the channels of the Spirit to the members of the church, so that without their ministerial intervention no man is made a partaker of the Holy Ghost. But it means that the ministry as dispensers of the truth are thus the channels of divine communication. By the gifts of revelation and inspiration, Christ constituted some apostles and some prophets for the communication and record of his truth; and by the inward call of his Spirit he makes some evangelists and some pastors for its constant proclamation and inculcation. And it is only (so far as adults are concerned) in connection with the truth, as thus revealed and preached, that the Holy Ghost is communicated. The ministry, therefore, apostles, prophets, evangelists and teachers, were given for the edification of the church, by the communication of that truth in connection with which alone the Holy Ghost is given.
All this Rome perverts. She says that prelates, whom she calls apostles, are the channels of the Holy Spirit, first to the priests and then to the people; and that this communication, is not by the truth, but tactual, by the laying on of hands. No one therefore can be united to Christ except through them, or live except as in communion with them. Thus error is always the caricature of truth.
SECTION II—Vs. 17–32–CH. 5:1–2
17This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their 18mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because 19of the blindness of their heart: who, being past feeling, have given themselves over unto lasciviousness, to work all uncleanness 20with greediness. But ye have not so learned Christ; if so 21be that ye have heard him, and have been taught by him, as 22the truth is in Jesus: that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful 23lusts; and be renewed in the spirit of your mind; and 24that ye put on the new man, which after God is created in 25righteousness and true holiness. Wherefore putting away lying, speak every man truth with his neighbour: for we are members 26one of another. Be ye angry, and sin not: let not the 27sun go down upon your wrath: neither give place to the devil. 28Let him that stole, steal no more: but rather let him labour, working with his hands the thing which is good, that he may 29have to give to him that needeth. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. 30And grieve not the Holy Spirit of God, whereby ye are sealed 31unto the day of redemption. Let all bitterness, and wrath, and anger, and clamour, and evil-speaking, be put away from you, 32with all malice: and be ye kind one to another, tender-hearted, forgiving one another, even as God for Christ's sake hath forgiven you.
CH. 5:1Be ye therefore followers of God as dear children; and 2walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.
ANALYSIS
This Section contains first a general exhortation to holiness, vs. 17– 24; and secondly, injunctions in respect to specific duties, vs. 25–ch. 5:2. The exhortation to holiness is, agreeably to the apostle's manner, first in the negative form not to walk as the heathen do, vs. 17–19, and secondly, positive, to walk as Christ had taught them, vs. 20–24. The heathen walk in the vanity of their mind, i. e. in a state of moral and spiritual fatuity, not knowing what they are about, nor whither they are going, v. 17; because they are in mental darkness, and are alienated from the life of God through the ignorance that is in them, and through the hardness of their hearts, v. 18; as is evinced by their giving themselves up to uncleanness and avarice, v. 19. The Christian walk is the opposite of this—because believers have been taught. Instead of ignorance, truth dwells in them, enlightening and purifying. Hence they are led to put off the old man—and to put on the new man, which is more and more conformed to the image of God, vs. 20–24. Therefore, they must avoid lying and speak the truth, v. 25; abstain from anger and guard against giving Satan any advantage, vs. 26, 27. Avoid theft, and be diligent and liberal, v. 28. Avoid all corrupting language, but let their conversation be edifying, so as not to grieve the Holy Spirit, vs. 29, 30. Instead of malicious feelings, they should exercise and manifest such as are mild, benevolent, and forgiving, being in this matter the followers of God, vs. 31–ch. 5:2.
COMMENTARY
V. 17. The apostle, having in the preceding section taught that Christ had destined his church to perfect conformity to himself, and made provision for that end, as a natural consequence, solemnly enjoins on those who profess to be Christians to live in accordance with this high vocation. "This therefore I say and testify in the Lord, that he henceforth walk not as the other Gentiles walk, in the vanity of their mind." To testify, in this case, is solemnly to enjoin, as a man does who calls upon God to bear witness to the truth and importance of what he says. Μαρτυρέω is to act as a witness, and μαρτύρομαι to invoke as a witness. The latter is the word here used. In the Lord,
means in communion with the Lord. Paul speaks as one who had access to the mind of Christ, knew his will, and could therefore speak in his name. The exhortation is, not to walk as the Gentiles do. To walk, in Scripture language, includes all the manifestations of life, inward and outward, seen and unseen. It does not express merely the outward, visible deportment. Men are said to walk with God, which refers to the secret fellowship of the soul with its Maker, more than to the outward life. So here the walk, which the apostle enjoins us to avoid, is not only the visible deportment characteristic of the Gentiles, but also the inward life of which the outward deportment is the manifestation.
They walk "in the vanity of their mind." The language of the New Testament being the language of Jews, is more or less modified by Hebrew usage. And the usage of Hebrew words is of course modified by the philosophy and theology of the people who employed them. There are two principles which have had an obvious influence on the meaning of a large class of Hebrew words, and therefore on the meaning of the Greek terms which. answer to them. The one is the unity of the soul which forbids any such marked distinction between its cognitive and emotional faculties, i. e. between the understanding and the heart, as is assumed in our philosophy, and therefore is impressed on our language. In Hebrew the same word designates what we commonly distinguish as separate faculties. The Scriptures speak of an "understanding heart," and of "the desires of the understanding," as well as of "the thoughts of the heart." They recognize that there is an element of feeling in our cognitions and an element of intelligence in our feelings. The idea that the heart may be depraved and the intellect unaffected is, according to the anthropology of the Bible, as incongruous, as that one part of the soul should be happy and another miserable, one faculty saved and another lost.
Another principle nearly allied to the former is the moral and spiritual excellence of truth. Truth is not merely speculative, the object of cognition. It has moral beauty. In scriptural language,
therefore, knowledge includes love; wisdom includes goodness; folly includes sin; the wise are holy, fools are wicked. Truth and holiness are united as light and heat in the same ray. There cannot be the one without the other. To know God is eternal life; to be without the knowledge of God is to be utterly depraved. Saints are the children of light; the wicked are the children of darkness. To be enlightened is to be renewed; to be blinded is to be reprobated. Such is the constant representation of Scripture.
The νοῦς, mind, therefore, in the passage before us, does not refer to the intellect to the exclusion of the feelings, nor to the feelings to the exclusion of the intellect. It includes both; the reason, the understanding, the conscience, the affections are all comprehended by the term. Sometimes one and sometimes another of these modes of spiritual activity is specially referred to, but in the present case the whole soul is intended. The word ματαιότης, vanity, according to the scriptural usage just referred to, includes moral as well as intellectual worthlessness, or fatuity. It is of all that is comprehended under the word νοῦς, the understanding and the heart, that this vanity is predicated. Every thing included in the following verses respecting the blindness and depravity of the heathen is therefore comprehended in the word vanity.
V. 18. Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart. This verse at once explains and confirms the preceding statement. The heathen walk in vanity, i. e. in intellectual and moral darkness, because their understanding is darkened, and because they are alienated from the life of God.
The word διάνοια, understanding, in the first clause, means a thinking through; the mind (quatenus intelligit, appetit et sentit) as opposed to the body; an act of the mind, a thought, purpose, or disposition; the intelligence as opposed to the feelings. We are required to love God, ἐν ὅλῃ τῇ διανοίᾳ, with the whole mind; men are said to be enemies, τῇ διανοίᾳ, Col. 1:21, as to their state of mind,
and proud τῇ διανοίᾳ τῆς καρδίας αὐτῶν. The apostle Peter exhorts us "to gird up the loins of the mind;" and speaks of our "pure mind." And the apostle John says: "God has given us διανοίαν that we may know." The word is opposed to σάρξ in Eph. 2:3, and to καρδία in Matt. 22:37, Heb. 8:10 and elsewhere. It depends therefore on the connection whether the word is to be understood of the whole soul, or of the intelligence, or of the disposition. In this case it means the intelligence; because it is distinguished from νοῦς in the preceding verse, and from καρδία in the last clause of this one.
"Alienated from the life of God," means strangers to that life. "The life of God," means the life of which God is the author. It is spiritual life. That is, the life of which the indwelling Spirit is the principle or source. "Vitam Dei," says Beza, "appellat vitam illam, qua Deus vivit in suis." Comp. 3:16, 17, and the remarks on that passage.
In the last clause of the verse πώρωσις is rendered blindness, it more properly means hardness. It does not come from πωρός, blind, but from πῶρος a peculiar kind of stone, and then any thing hard or callous. The verb πωρόω is rendered to harden, Mark 6:52; 8:17; John 12:40, and in all these passages it is used of the heart. So in Rom. 11:7, "the rest were hardened." The noun is rendered "hardness" in Mark 3:5, and "blindness" in Rom. 11:25. This is easily accounted for, as the verb is often used in reference to the eyes when covered with an opaque hardened film, and hence πεπώρωται is the same at times with τετύφλωται. The phrase, therefore, πώρωσις τῆς καρδίας, may be rendered either blindness or hardness of the heart. The latter is the proper meaning, unless the other be required by the context, which is not the case in the present instance.
The principal difficulty in this verse concerns the relation of its several clauses. First, the participle ὄντες may be connected with the second clause, so as to read, "Dark as to the understanding, being (ὄντες) alienated from the life of God." This is the view taken by our translators, which supposes that the first clause merely expresses a characteristic of the heathen, for which the second assigns the
reason. 'They are darkened, because alienated.' But this is not consistent with the relation of this verse to the preceding. 'The heathen walk in vanity because darkened,' &c. Besides, according to the apostle, the heathen are not in darkness because alienated from the life of God, but they are alienated from that life because of their ignorance. Secondly, the four clauses included in the verse may be considered as so related that the first is connected with the third, and the second with the fourth. The passage would then read, 'Having the understanding darkened on account of the ignorance that is in them; alienated from the life of God on account of the hardness of their hearts.' But this unnaturally dissociates the clauses, contrary to one of the most marked peculiarities of the apostle's style; whose sentences are like the links of a chain, one depending on another in regular succession. This mode of construction also makes ignorance the cause of the darkness, whereas it is the effect. A man's being enveloped in darkness is the cause of his not seeing, but his not seeing is not the cause of the darkness. Idiocy is the cause of ignorance and not the reverse. The apostle conceives of the heathen as men whose minds are impaired or darkened, and therefore they are ignorant. Thirdly, the clauses may be taken as they stand, ὄντες being connected with the first clause. 'The heathen walk in vanity, being (i. e. because they are) darkened as to the understanding, alienated from the life of God through the ignorance that is in them, through the hardness of their heart.' Darkness of mind is the cause of ignorance, ignorance and consequent obduracy of heart are the cause of alienation from God. This is both the logical and theological order of sequence. The soul in its natural state cannot discern the things of God—therefore it does not know them, therefore the heart is hard and therefore it is destitute of holiness. This is what the apostle teaches in 1 Cor. 2:14–16. The blind cannot see; therefore they are ignorant of the beauty of creation, therefore they are destitute of delight in its glories. You cannot heal them by light. The eye must first be opened. Then comes vision, and then joy and love. This view of the passage is in accordance with the analogy of Scripture; which constantly represents regeneration as necessary to spiritual discernment, and spiritual discernment as necessary to holy
affections. Therefore the apostle says of the heathen that their understanding is darkened, a film is over their eyes, and they are alienated from God because of the ignorance consequent on their mental blindness.
V. 19. Who, not the simple relative, but οἵτινες, such as who. The practical proof of their being in the state described is to be found in the fact that being without feeling they give themselves over to the sins mentioned. Ἀπηλγηκότες, no longer susceptible of pain. Conscience ceases to upbraid or to restrain them. They, therefore, give themselves up to excess, to practise all kinds of uncleanness, ἐν πλεονεξίᾳ, with greediness, i. e. insatiably. The parallel passage, 2 Pet. 2:14, "Having eyes full of adultery, and that cannot cease from sin," would favour this interpretation so far as the idea is concerned. But the word πλεονεξία always elsewhere means, covetousness; a desire to have more. And as this gives a good sense it is not right to depart from the established meaning. Ἐν πλεονεξίᾳ, therefore, means with, i. e. together with, covetousness. The heathen give themselves up to uncleanness and covetousness. These two vices are elsewhere thus associated, as in ch. 5:3, 5, "Let not uncleanness or covetousness be named among you." "No unclean person, nor covetous man, &c." See also Col. 3:5; Rom. 1:29; 1 Cor. 5:10. Here as in Rom. 1:24, immorality is connected with impiety as its inevitable consequence. Men in their folly think that morality may be preserved without religion, and even that morality is religion; but reason, experience and Scripture all prove that if men do not love and fear God they give themselves up to vice in some form, and commonly either to uncleanness or avarice. There is a two-fold reason for this; One is the nature of the Soul which has no independent source of goodness in itself, so that if it turns from God it sinks into pollution, and the other is the punitive justice of God. He abandons those who abandon him. In Rom. 1:24 and elsewhere, it is said 'God gives the impious up to uncleanness;' here it is said, they give themselves up. These are only different forms of the same truth. Men are restrained from evil by the hand of God, if he relaxes his hold they rush spontaneously to destruction. All systems of education, all projects of reform in social
or political life, not founded in religion, are, according to the doctrine of this passage and of all Scripture, sure to lead to destruction.
V. 20. But ye have not so learned Christ. That is, your knowledge of Christ has not led you to live as the heathen. As we are said to learn a thing, but never to learn a person, the expression μανθάνειν τὸν Χριστόν, is without example. But as the Scriptures speak of preaching Christ, which does not mean merely to preach his doctrines, but to preach Christ himself, to set him forth as the object of supreme love and confidence, so "to learn Christ" does not mean merely, to learn his doctrines, but to attain the knowledge of Christ as the Son of God, God in our nature, the Holy one of God, the Saviour from sin, whom to know is holiness and life. Any one who has thus learned Christ cannot live in darkness and sin. Such knowledge is in its very nature light. Where it enters, the mind is irradiated, refined, and purified. Nihil ergo de Christo didicit qui nihil vita ab infidelibus differt; neque enim a mortificatione carnis separari potest Christi cognitio.—CALVIN.
V. 21. If so be ye have heard him. "To hear him" does not mean to hear about him. This the apostle in writing to Christians could not express in a hypothetical form. He knew that the Ephesian Christians had heard about Christ. To hear, in this connection, implies intelligence and obedience, as in the frequently occurring phrase, "He that hath ears to hear, let him hear;" and "To-day if ye will hear his voice, &c.," and in a multitude of other cases. To hear the voice of God or of Christ, therefore, is not merely to perceive with the outward ear but to receive with the understanding and the heart. The particle εἴγε, if indeed, does not express doubt; but 'if, as I take for granted.' The apostle assumes that they were obedient to the truth. 'Ye have not so learned Christ as to allow of your living as do the Gentiles, if, as I take for granted, you have really heard his voice and have been taught by him.' Ἐν αὐτῷ, however, does not properly mean by him, but 'in communion with him.' 'Ye have been taught in him, inasmuch as truth is in Jesus, to put off the old man.' The knowledge
of Christ, hearing him, union with him, his inward teaching, are necessarily connected with the mortification of sin.
The clause καθώς ἐστιν ἀλήθεια ἐν τᾳ Ἰησοῦ, rendered in our version as the truth is in Jesus, is variously explained. The interpretation intimated above supposes καθώς to have its frequent causal sense; since, inasmuch as; and truth to mean moral truth, or excellence. This sense it very often has. It frequently means true religion, and is used antithetically to unrighteousness, as in Rom. 2:8. The principle here involved is, that knowledge of God is inconsistent with a life of sin, because knowledge implies love, and God is holy. To know him, therefore, is to love holiness. The apostle's argument is: 'If you know Christ you will forsake sin, because he is holy—truth, i. e. moral excellence is in him. If you have been taught any thing in virtue of your communion with him, you have been taught to put off the old man.'
Another interpretation supposes καθώς to mean as, expressing the manner. 'If ye have been taught as the truth is in Jesus,' i. e. correctly taught. But this requires the article even in English—the truth, meaning the definite system of truth which Jesus taught. In the Greek, however, the article necessary to give colour to this interpretation is wanting. Besides, the expression "the truth is in Jesus" is obscure and unscriptural, if truth be taken to mean true doctrine. And more than this, this interpretation supposes there may be a true and false teaching by, or in communion with, Christ. This cannot be. The apostle's hypothesis is, not whether Christ has taught them correctly, but whether he has taught them at all.
A third interpretation makes the following infinitive the subject of the sentence; 'Truth in Jesus is, to put off the old man.' The meaning of the whole passage would then be, 'If you know Christ ye cannot live as the heathen, for truth in Jesus is to put away sin,' i. e. true fellowship with Christ is to put off, &c. But this violates the natural construction of the passage, according to which the infinitive ἀποθέσθαι depends on ἐδιδάχθητε, 'Ye have been taught to put off,
&c.' And the expression, 'It is truth in Jesus to put away sin' is in itself awkward and obscure. The first mentioned interpretation, therefore, is on the whole to be preferred.
V. 22. Sanctification includes dying to sin, or mortification of the flesh, and living to righteousness; or as it is here expressed, putting off the old man and putting on the new man. The obvious allusion is to a change of clothing. To put off, is to renounce, to remove from us, as garments which are laid aside. To put on, is to adopt, to make our own. We are called upon to put off the works of darkness, Rom. 13:12, to put away lying, Eph. 4:25; to put off anger, wrath, malice, &c., Col. 3:8; to lay aside all filthiness, James 1:21. On the other hand, we are called upon to put on the Lord Jesus Christ, Rom. 13:14, Gal. 3:27; the armour of light, Rom. 13:12; bowels of mercy, Col. 3:12; and men are said to be clothed with power from on high, Luke 24:49; with immortality or incorruption, &c., 1 Cor. 15:53. As a man's clothes are what strike the eye—so these expressions are used in reference to the whole phenomenal life—all those acts and attributes by which the interior life of the soul is manifested;—and not only that, but also the inherent principle itself whence these acts flow. For here we are said to put off the old man, that is, our corrupt nature, which is old or original as opposed to the new man or principle of spiritual life. Comp. Col. 3:9, "Lie not one to another, seeing you have put off the old man with his deeds." Rom. 6:6, "Knowing this, that our old man is crucified with him." What is here called "the old man" Paul elsewhere calls himself, as in Rom. 7:14, "I am carnal," "In me there dwelleth no good thing," v. 18; or, "law in the members," v. 23; or "the flesh" as opposed to the spirit, as in Gal. 5:16, 17. This evil principle or nature is called old because it precedes what is new, and because it is corrupt. And it is called "man," because it is ourselves. We are to be changed—and not merely our acts. We are to crucify ourselves. This original principle of evil is not destroyed in regeneration, but is to be daily mortified, in the conflicts of a whole life.
The connection, as intimated above, is with the former clause of v. 21, ἐδιδάχθητε—ἀποθέσθαι ὑμᾶς. When the subject of the infinitive in such construction is the same with that of the governing verb, it is usually not expressed. The presence of ὑμᾶς therefore in the text is urged as a fatal objection to this construction. A reference, however, to Luke 20:20, Rom. 2:19, Phil. 3:13, will show that this rule has its exceptions.
The intervening clause, κατὰ τὴν προτέραν ἀναστροφήν, concerning the former conversation, belongs to the verb and not to the following noun. The meaning is not, 'the old man as to the former conversation,' (which would require τὸν κατὰ τὴν προτ. κτλ.); but, 'put away as concerns the former conversation the old man.' It is not the old nature as to its former manifestations only that is to be put away, but the old principle entirely. And as that was formerly dominant, the apostle says, as to your former manner of life, put off the old man.
"Which is corrupt," φθειρόμενον; "which tends to destruction." This latter rendering is to be preferred, because the epithet old includes the idea of corruption. It would be, therefore, tautological to say, 'the corrupt man which is corrupt,' It is the old man or corrupt nature which tends to perdition (qui tendit ad exitium.—GROTIUS), which is to be laid aside, or continually mortified.
It tends to destruction, κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, according to the deceitful lusts, or as ἀπάτης has the article and therefore is not so properly a mere qualifying genitive—the lusts which deceit has. The apostle says, Rom. 7:11, sin deceived him, and Heb. 3:11, speaks of "the deceitfulness of sin." It is indwelling sin itself which deceives by means of those desires which tend to destruction.
V. 23. In this and the following verse we have the positive part of sanctification which is expressed by "renewing" and "putting on the new man." The verb ἀνανεοῦσθαι, to be made new, is passive. This renewal is always represented as the work of God. "We are his
workmanship created in Christ Jesus unto good works," ch. 2:10. It is therefore called "a renewing of the Holy Ghost." Titus 3:5. Both these phrases "to be renewed" and "to put on the new man" may express either the instantaneous act of regeneration, or the gradual work of sanctification. Thus in Rom. 12:2, we are exhorted "not to be conformed to the world, but to be transformed by the renewing of the mind." So in this place, and in the parallel passage in Col. 3:9, 10, these terms express the whole process by which the soul is restored to the image of God. It is a process of renewal from the beginning to the end. The apostle says, "his inner man is renewed day by day." 2 Cor. 4:16.
The distinction between νέος, young, new as to origin; and καινός; fresh, bright, unused, new as to nature or character, is generally preserved in the New Testament. Thus in Matt 9:17, οἶνον νέον εἰς ἀσκοὺς καινούς, recent, or newly made wine into fresh bottles. Μνημεῖον καινόν, new sepulchre, i. e. one which had not been used, however long it may have been prepared. Hence καινός, is an epithet of excellence. In the passage "Until I drink it new with you in the kingdom of God," Mark 14:25, the word is καινόν, not νέον. The same idea is implied in all the expressions, new creature, new heavens, new commandment, new name, new Jerusalem, &c., &c. In all these cases the word is καινός. The same distinction properly belongs to the derivatives of these words; ἀνανεόω is to make νἐος, and ἀνακαινίζω, ἀνακαινόω, is to make καινός. Hence when reference is had to the renewal of the soul, which is a change for the better, the words used are always the derivatives of καινός, except in this passage. See Rom. 12:2; 2 Cor. 4:16; Col. 3:10; Tit. 3:5. Still as what is νέος is also καινός; as freshness, vigour and beauty are the attributes of youth, the same thing may be designated by either term. The soul as renewed is, therefore, called in this passage καινὸς ἄνθρωπος and νέος ἄνθρωπος in Col. 3:10; and the spiritual change which in Col. 3:10, is expressed by ἀνακαινόω, and in Rom. 12:2, and Tit. 3:5, by ἀνακαίνωσις, is here expressed by ἀνανεόω.
The subject of this renewal, that as to which men are to be made new, is expressed in the clause τῷ πνεύματι τοῦ νοὸς ὑμῶν, i. e. as to the spirit of your mind. This combination is unexampled. Grotius says: Spiritus mentis est ipsa mens; as Augustin before him had said: Spiritum mentis dicere voluit eum spiritum, quae mens vocatur. But here spirit and mind are distinguished. The spirit of a man is not that spirit which is a man; but which man has. Others take the word spirit here to be temper, disposition. "Renewed as to the temper of your mind." This is a very unusual, if not doubtful meaning of the word in the New Testament. Others, again, say that the word spirit means the Holy Spirit, and that the passage should be rendered, "by the Spirit which is in your mind." But this is impossible. The "spirit of the mind" is here as plainly distinguished from the Spirit of God as in Rom. 8:16, where the Spirit of God is said to bear witness with our spirit.
It may be remarked in reference to this phrase:—1. That although the passage in Rom. 12:2, "renewal of your mind," obviously expresses the same general idea as is here expressed by saying, "renewed as to the spirit of the mind," it does not follow that "mind" and "spirit of the mind," mean exactly the same thing. The one expression is general, the other precise and definite. 2. The words πνεῦμα, νοῦς, καρδία, ψυχή, spirit, mind, heart, soul, are used in Scripture both for the whole immaterial and immortal element of our nature, that in which our personality resides; and also, for that element under some one of its modes of manifestation, sometimes for one mode and sometimes for another; as νοῦς sometimes designates the soul as intelligent and sometimes the soul as feeling. 3. Though this is true, yet predominantly one of these terms designates one, and another a different mode of manifestation; as νοῦς the understanding, καρδία the feelings, ψυχή the seat of sensation. 4. Of these terms πνεῦμα is the highest. It means breath, wind, invisible power, life. The idea of power cannot be separated from the term; τὸ πνεῡμά ἐστι τὸ ζωοποιοῦν. John 6:63. It is, therefore, applied to God, to the Holy Ghost, to angels, to Satan, to demons, to the soul of man. The "spirit of the world," 1 Cor. 2:12, is the controlling, animating principle of
the world, that which makes it what it is. The spirit of the mind therefore is its interior life; that of which the νοῦς, καρδία, ψυχή are the modes of manifestation. That, therefore, which needs to be renewed, is not merely outward habits or modes of life; not merely transient tempers or dispositions, but the interior principle of life which lies back of all that is outward, phenomenal, or transient.
V. 24. Καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον, and that ye put on the new man. As we are called to put off our corrupt nature as a ragged and filthy garment, so we are required to put on our new nature as a garment of light. And as the former was personified as an old man, decrepit, deformed, and tending to corruption, so the latter is personified as a new man, fresh, beautiful, and vigorous, like God, for it is τὸν κατὰ Θεὸν κτισθέντα, κτλ., after God created in righteousness and holiness of the truth. In the parallel passage it is said to be renewed "after the image of God," Col. 3:10. "After God," therefore, means after his image. That in which this image consists is said to be righteousness and holiness. The former of these words, δικαιοσύνη, when it stands alone often includes all the forms of moral excellence; but when associated with ὁσιότης, the one means rectitude, the being or doing right; and the other, holiness. The one renders us just to our neighbours; the other, pious towards God. The two substantives are united in Luke 1:75; the adjectives, just and holy, in Tit. 1:8; and the adverbs, holily and justly, in 1 Thess. 2:10. The Greeks made the same distinction, πρὸς θεοὺς ὅσιον καὶ πρὸς ἀνθρώπους δίκαιόν ἐστι. In our version this clause is rendered, "in righteousness and true holiness;" but the word ἀληθείας stands in the same relation to both nouns, and if taken as a mere qualifying genitive the translation should be, "in true righteousness and holiness." Most modern commentators, however, consider "the truth" here as opposed to "the deceit" spoken of in verse 22. "Righteousness and holiness of the truth" would then mean that righteousness and holiness which the truth has, or which the truth produces. If the principle of indwelling sin is there personified as ἀπάτη, deceit, producing and exercising those lusts which lead to destruction; the principle of spiritual life is here personified as
ἀλήθεια, truth, which produces righteousness and holiness. Truth is spiritual knowledge, that knowledge which is eternal life, which not only illuminates the understanding but sanctifies the heart. The Holy Ghost is called the Spirit of truth as the author of this divine illumination which irradiates the whole soul. This truth came by Jesus Christ, John 1:17. He is the truth and the life, John 14:6. We are made free by the truth, and sanctified by the truth. The Gospel is called the word of truth, as the objective revelation of that divine knowledge which subjectively is the principle of spiritual life. Taking the word in this sense, the passage is brought into nearer coincidence with the parallel passage in Col. 3:10. Here the image of God is said to consist in righteousness and holiness of the truth; there it is said to consist in knowledge. "The new man is renewed unto knowledge after the image of him that created him." These passages differ only in that the one is more concise than the other. Knowledge (the ἐπίγνωσις τοῦ Θεοῦ) includes righteousness, holiness, and truth. Nothing, therefore, can be more contrary to Scripture than to undervalue divine truth, and to regard doctrines as matters pertaining merely to the speculative understanding. Righteousness and holiness, morality and religion, are the products of the truth, without which they cannot exist.
This passage is of special doctrinal importance, as teaching us the true nature of the image of God in which man was originally created. That image did not consist merely in man's rational nature, nor in his immortality, nor in his dominion, but specially in that righteousness and holiness, that rectitude in all his principles, and that susceptibility of devout affections which are inseparable from the possession of the truth, or true knowledge of God. This is the scriptural view of the original state of man, or of original righteousness, as opposed, on the one hand, to the Pelagian theory that man was created without moral character; and on the other, to the Romish doctrine, that original righteousness was a supernatural endowment not belonging to man's nature. Knowledge, and consequently righteousness and holiness, were immanent or concreated in the first man, in the same sense as were his sense of
beauty and susceptibility of impression from the external world. He opened his eyes and saw what was visible, and perceived its beauty; he turned his mind, on God, perceived his glory, and was filled with all holy affections.
V. 25. Having enforced the general duty of holiness, or of being conformed to the image of God, the apostle insists on specific duties. It will be observed that in almost every case there is first a negative, then a positive statement of the duty, and then a motive. Thus here: lie not, but speak truth, for ye are members one of another. Wherefore, i. e. on the ground of the general obligation to be conformed to the divine image, putting away lying, as one part of the filthy garments belonging to the old man; speak every man truth with his neighbour. A neighbour, ὁ πλησίον, the Scripture teaches us, is any one near to us, a fellow man of any creed or nation; and to all such we are bound to speak the truth. But the context shows that Paul is here speaking to Christians, and the motive by which the duty is enforced shows that by neighbour he here means a fellowChristian, as in Rom. 15:2. The motive in question is the intimate relation in which believers stand to each other. They are all members of the same body intimately united, as he taught in verse 16, with each other and with Christ their common head. As it would be unnatural and absurd for the hand to deceive the foot, or the eye the ear, so there is a violation of the very law of their union for one Christian to deceive another. It is characteristic of the apostle and of the Scriptures generally, to enforce moral duties by religious considerations. This method, while it presents the higher and peculiar ground of obligation, is not intended to exclude other grounds. The obligation of veracity rests on the intrinsic excellence of truth, on the command of God, and on the rights of our fellow men. They have the same right that we should not deceive them as that we should not defraud them. But all this does not hinder that the duty should be enforced by a reference to the peculiar relation of believers as united by the indwelling of the Holy Spirit into the mystical body of Christ.
Vs. 26, 27. His next exhortation has reference to anger; with regard to which he teaches—1. Not to allow anger to be an occasion of sin. 2. Not to cherish it 3. Not to give Satan any advantage over us when we are angry.
The words ὀργίζεσθε καὶ μὴ ἁμαρτάνετε, be ye angry and sin not, are borrowed from the Septuagint version of Ps. 4:5, and admit of different interpretations. 1. As the original text in Ps. 4:5, admits of being rendered Rage and sin not, i. e. do not sin by raging*—so the words of the apostle may mean, do not commit the sin of being angry. To this it is objected, that it makes the negative qualify both verbs, while it belongs really only to the latter. It is not necessary to assume that the apostle uses these words in the precise sense of the original text; for the New Testament writers often give the sense of an Old Testament passage with a modification of the words, or they use the same words with a modification of the sense. This is not properly a quotation; it is not cited as something the Psalmist said, but the words are used to express Paul's own idea. In Rom. 10:18, "Their sound is gone into all the earth," we have the language of the 19th Ps. but not an expression of the sense of the Psalmist. 2. Others make the first imperative in this clause permissive and the second commanding, 'Be angry and (but) do not sin.' 3. Or the first is conditional, 'if angry, sin not.' That is, sin not in anger; let not your anger be an occasion of sin. Repress it and bring it under control that it may not hurry you into the commission of sin. The meaning is the same as would be expressed by saying, ὀργιζόμενοι μὴ ἁμαρτάνετε, being angry sir not. This is perhaps the most satisfactory view of the passage. It is indeed objected that the apostle is here speaking of sins, and that in v. 31, he forbids all anger, and therefore any interpretation which assumes that anger is not itself a sin is inadmissible. But it is certain that all anger is not sinful. Christ himself, it is said, regarded the perverse Jews "with anger." Mark 3:5. The same generic feeling, if mingled with holy affections, or in a holy mind, is virtuous; if mingled with malice it is sinful. Both feelings, or both combinations of feeling, are expressed in Scripture by the term anger. Nothing in itself sinful can be attributed to God, but anger is
attributed to him. Verse 31 is not inconsistent with this interpretation, for there the context shows the apostle speaks of malicious anger—just as "all hatred" means all malice, and not the hatred of evil.
Let not the sun go down upon your wrath. The word is here παροργισμός, paroxysm or excitement. Anger even when justifiable is not to be cherished. The wise man says: "Anger resteth in the bosom of fools." Eccl. 7:9.
Neither give place to the devil.—"To give place to" is to get out of the way of, to allow free scope to; and therefore to give an occasion or advantage to any one. We are neither to cherish anger, nor are we to allow Satan to take advantage of our being angry. Anger when cherished gives the Tempter great power over us, as it furnishes a motive to yield to his evil suggestions. The word διάβολος is Tendered by Luther, Lästerer, slanderer. It is used as an adjective in that sense in 1 Tim. 3:11; 2 Tim. 3:3, and Tit. 2:3, but with the article (ὁ διάβολος) it always means Satan—the great accuser—the prince of the demons or fallen angels, who is the great opposer of God and seducer of men—against whose wiles we are commanded to be constantly on our guard.
V. 28. The next exhortation relates to theft—we are not to steal—but to labour, that we may not only honestly support ourselves, but be able also to give to those who need.
The word ὁ κλέπτων does not mean one who stole, but one who steals, the thief. But how, it is asked, could the apostle assume that there were thieves in the Ephesian church, especially as he is addressing those who had been renewed, and whom he is exhorting to live agreeably to their new nature? To get over this difficulty Calvin says, Paul does not refer merely to such thefts as the civil law punishes, but to all unjust acquisition. And Jerome says, Ephesios monet, ne sub occasione emolumenti furti crimen incurrant, furtum nominans, omne quod alterius damno quaeritur. This enlargement
of the idea of theft, though it transcends the limits assigned the offence in human laws, does not go beyond the law of God. As the command, "Thou shalt do no murder," includes the prohibition of malice; so the command, "Thou shalt not steal," forbids every thing that doth or may unjustly hinder our neighbour's wealth or outward estate. It is very certain that many things tolerated by the customs of men; many model of getting the property of others into our own possession practised even by those professing to be Christians, are in the light of the divine law only different forms of theft, and will be revealed as such in the judgment of the last day. The spirit of the apostle's command no doubt includes all the forms of dishonesty. Still it may be questioned if this principle gives the true explanation of the passage. Others say, that as in the Corinthian church fornication and even incest was tolerated, See 1 Cor. 6:1–6,—it is not incredible that theft should be disregarded in the church of Ephesus, or at least not visited with discipline. It is however probable that our version, which agrees with the Vulgate and with Luther's translation, expresses the true sense. Not that ὁ κλέπτων means the same with ὁ κλέψας, but as "murderer" means one guilty of murder, however penitent, so "thief" may mean one guilty of theft. Certain inmates of the prisons are called thieves because of their past, and not became of their present conduct.
The positive part of the apostle's injunction is, instead of sustaining himself unjustly on the labour of others, let him labour, working with his hands the thing that is good. As he used his hands to steal, let him use them in doing what is right—i. e. in honest, labour. Paul elsewhere lays down the general principle, "if any would not work neither should he eat." 2 Thess. 3:10. No one is entitled to be supported by others, who, is able to support himself. This is one great principle of scriptural economics. Another, however, no less important is, that those who cannot work are entitled to aid—and therefore the apostle adds as a motive why the strong should labour —that they may have to contribute to him that hath need. No man liveth for himself; and no man should labour for himself alone, but with the definite object to be able to assist others. Christian
principles, if fairly carried out, would speedily banish pauperism and other cognate evils from our modern civilization.
Vs. 29, 30—Forbid corrupt communication—enjoin profitable discourse, assign as a motive the good of others and reverence for the Holy Spirit.
Let no corrupt communication proceed out of your mouth. Πᾶς λόγος σαπρός, any foul word. The word σαπρός means literally putrid, and then figuratively offensive and injurious. But that which is good to the use of edifying, ἀγαθὸς πρὸς οἰκοδομήν, adapted to edification. The words οἰκοδομὴν τῆς χρείας, edification of the necessity, means the edification the necessity calls for—or which is suited to the occasion. This is the common and satisfactory interpretation. Our version "to the use of edifying"—transposes the words. That it may give grace to the hearers. The phrase χάριν διδόναι, to give grace, is one of frequent occurrence, and always means—to confer a favour—i. e. to give pleasure or profit. There is no necessity for departing from this sense here. The meaning is, 'that it may benefit the hearers.' And grieve not the Holy Spirit of God, i. e. by such corrupt language. Under the head of πᾶς λόγος σαπρος the apostle includes, as appears from Col. 3:8, all irreligious, malicious and impure language, which not only injures others, but grieves the Holy Spirit. As a temple is sacred, and every thing that profanes it is an offence to God, so the indwelling of the Holy Ghost in the people of God is made the reason why we should treat them with reverence, as this apostle teaches when he says, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him will God destroy; for the temple of God is holy, which temple ye are." 1 Cor. 3:16, 17. To pollute, therefore, the souls of believers by suggesting irreligious or impure thoughts to them, is a profanation of the temple of God and an offence to the Holy Ghost. This is one phase of the truth here presented. Another, and the one more immediately intended ill this clause is, that the blessed Spirit who condescends to dwell in our own hearts is grieved and offended whenever we thus sin. Thus in 1 Cor. 6:19, Paul says,
"What! know ye not that your body is the temple of the Holy Ghost, which is in you, which ye have of God, and ye are not your own?" Reverence, therefore, for the Holy Spirit who dwells in others, and for that same Spirit as dwelling in ourselves, should prevent our ever giving utterance to a corrupting thought. The Spirit, says the apostle, is grieved. Not only is his holiness offended, but his love is wounded. If any thing can add to the guilt of such conduct, it is its ingratitude, for it is by him, as the apostle adds, We are sealed unto the day of redemption. His indwelling certifies that we are the children of God, and secures our final salvation. See 1:13. To grieve Him, therefore, is to wound him on whom our salvation depends. Though he will not finally withdraw from those in whom he dwells, yet when grieved he withholds the manifestations of his presence. And a disregard for those manifestations is proof that we have not the Spirit of Christ and are none of his.
The apostle next exhorts his readers to put away all malicious and revengeful feelings, to be kind and forgiving. This exhortation is enforced by the consideration of the mercy of God, and the great love of Christ, vs. 31–ch. 5:2.
V. 31. Let all bitterness, and wrath, and anger, and clamor, and evil speaking, be put away from you. These are intimately related evils. Bitterness, a word transferred from the sphere of sensations to that of the mind. The adjective πικρός means sharp, as an arrow, then pungent to the taste, disagreeable, and then venomous. The poisonous water given to the woman suspected of adultery, Numbers 5:18, is called the "bitter water." The word bitterness, therefore, in its figurative sense means what is corroding, as grief, or any thing which acts on the mind as poison does on the body, or on the minds of others as venom does on their bodies. The venom of the serpent lies harmless in his fang; but all evil feelings are poison to the subject of them as well as venom to their object. The command, therefore, to lay aside all bitterness, is a command to lay aside every thing which corrodes our own minds or wounds the feelings of others. Under this bead are the particulars which follow, viz. wrath; θυμός, (from θύω,
to burn,) means the mind itself as the seat of passions and desires— then the mind in the commotion of passion. Ὀργή, anger, is the passion itself, i. e. the manifestation of θυμός, as clamor and evil speaking are the outward, expression of anger. The context shows that βλασφημία is neither blasphemy as directed against God, nor merely slander as directed against men; but any form of speech springing from anger, and adapted either to wound or to injure others. With all malice. Κακία is a general term for badness or depravity of any kind. Here the context shows that it means malevolence, the desire to injure. We are to lay aside not only wrath and anger but all other forms of malevolent feeling.
V. 32. Exhortation to the opposite virtues. We are required to be χρηστοί. The word properly means useful; then disposed to do good. Thus God is said to be χρηστός, kind or benignant, to the unthankful and the evil, Luke 6:35. Tender-hearted, εὔσπλαγχνοι, which in the parallel passage, Col. 3:12, is expressed by "bowels of compassion." That is, pity, compassion towards the suffering. Forgiving one another, χαριζόμενοι ἑαυτοῖς. The verb means to give as a matter of favour, then to forgive, to pardon freely. Even as, i. e. because God in Christ hath freely forgiven you. This is the motive which should constrain us to forgive others. God's forgiveness towards us is free; it precedes even our repentance and is the cause of it. It is exercised notwithstanding the number, the enormity and the long continuance of our transgressions. He forgives us far more than we can ever be called upon to forgive others. God forgives us in Christ. Out of Christ he is, in virtue of his holiness and justice, a consuming fire; but in him, he is long-suffering, abundant in mercy, and ready to forgive.
Vs. 1, 2. As God has placed us under so great obligation, "be ye, therefore, imitators of God." The exhortation is enlarged. We are not only to imitate God in being forgiving, but also as becomes dear children, by walking in love. As God is love, and as we by regeneration and adoption are his children, we are bound to exercise love habitually. Our whole walk should be characterized by it. As Christ also hath loved us. This is the reason why we should love one
another. We should be like Christ, which is being like God, for Christ is God. The apostle makes no distinction between our being the objects of God's love and our being the objects of the love of Christ. We are to be imitators of God in love, for Christ hath loved us. And given himself for us. Here as elsewhere the great evidence of divine love is the death of Christ. See ver. 25, ch. 3:19; John 15:13. "Greater love hath no man than this, that a man lay down his life for his friends." Gal. 2:20, "Who loved me and gave himself for me." 1 John 3:16, "Hereby perceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren." Christ's death was for us as a sacrifice, and therefore, from the nature of the transaction, in our place. Whether the idea of substitution be expressed by ὑπὲρ ἡμῶν depends on the context rather than on the force of the preposition. To die for any one, may mean either for his benefit or in his stead, as the connection demands. Christ gave himself, as an offering and a sacrifice, προσφορὰν καὶ θυσίαν; the latter term explains the former. Any thing presented to God was a προσφορά, but θυσία was something slain. The addition of that term, therefore, determines the nature of the offering. This is elsewhere determined by the nature of the thing offered, as in Heb. 10:10, "the offering of the body of Christ;" or, "himself," Heb. 9:14, 25; by the effects ascribed to it, viz. expiation of guilt and the propitiation of God, which are the appropriate effects of a sin-offering; see Heb. 2:17; 10:10, 14; Rom. 3:25; 5:9, 10: by explanatory expressions, "the one offering of Christ" is declared to be μίαν ὑπὲρ ἁμαρτιῶν θυσίαν, Heb. 10:12; "a sacrifice for sin," and προσφορὰ περὶ ἁμαρτίας, Heb. 10:18; ἀντίλυτρον, and λύτρον ἀντὶ πολλῶν, as in 1 Tim. 2:6; Matt. 20:28; it is called a propitiation, Rom. 3:25, as well as a ransom. Christ himself, therefore, is called the Lamb of God who bore our sins; his blood is the abject of faith or ground of confidence, by which, as the blood of a sacrifice, we are redeemed, 1 Pet. 1:18, 19. He saves us as a priest does, i. e. by a sacrifice. Every victim ever slain on Pagan altars was a declaration of the necessity for such a sacrifice; all the blood shed on Jewish altars was a prophecy and promise of propitiation by the blood of Christ; and the whole New Testament is the record of the Son of God offering himself up as a sacrifice for the
sins of the World. This, according to the faith of the church universal, is the sum of the Gospel—the incarnation and death of the eternal Son of God as a propitiation for sin, There can, therefore, be no doubt as to the sense in which the apostle here declares Christ to be an offering and a sacrifice.
There is some doubt as to the construction of the words, "to God." They may be connected with what precedes, "He gave himself as a sacrifice to God;" or with the following clause, "For a sweet savour to God," i. e. acceptable to him. The sense of the whole would then be, 'He gave himself, παρέδωκεν ἑαυτόν, (unto death, εἰς θάνατον), an offering and sacrifice well pleasing to God.' The reasons in favour of this construction are—1. That παραδιδόναι means properly to deliver up to the power of any one, and is not the suitable or common term to express the idea of presenting as a sacrifice. The word almost always used in such cases is προσφέρειν, to bring near to, to offer. 2. With Paul the favourite construction of παραδιδόναι is with εἰς and not with the dative. 3. In Hebrew, from which the phrase εἰς ὀσμὴν εὐωδίας here used is borrowed, the expression is לַיהֹוָה ַרֵיחַ־נִיחֹח (a sweet smelling savour to Jehovah), which the Septuagint render, ὀσμὴ εὐωδίας τῷ Κυρίῳ. It is not probable in using so familiar a scriptural phrase Paul would depart from the common construction. The Hebrew phrase properly means a savour of rest; that is, one which composes, pacifies, or pleases. The last is what the Greek expresses, and therefore the equivalent expression is εὐάρεστος τῷ Θεῷ, well pleasing to God. Rom. 12:1; Phil. 4:18. It was in the exercise of the highest conceivable love, which ought to influence all our conduct, that Christ delivered himself unto death, an offering and sacrifice well pleasing unto God.