Chapter XXVII (continued, part 16)
llie truth, /.ealously—zeal in proselytlsm was character-
istic especially of the Jews, and so of Judaly.er.s (ch. 1. H
Matthew 15; Romans 10. 2). affect you—t. e., court you 334
Allegory of Agar and Sara. GALATIANS V. Exliortaiion to Stand Fast in Liberty.
bond maid . . . the free woman. 83. after the llesli— born according to the usual course of nature : in contrast
Gentiles, tvho once had not the promise, and so was destitute of God as her husband), more than of her whicii hath an (Greek, the) husbaijd" (the Jewisli Cliurcli having Goi> for her husband, Isaiah 51. 5; Jeremiah 2. 2). Numerous as were the cliildren of the legal covenant, tliose of the Gospel covenant are more so. The force of tlie Greek article is, " Her who has the husband of which the other
to Isaac, who was born "by virtue of the promise" (so tlie
Greek), as the etficient caijse of Sarali's becoming pregnant out of the course of nature (Romans 4. ly). Abraliam waa to lay aside all conlideuce in the Jtesli (alter which Ishmael was born), and to live by faith alone iu the prom-
is destitute." US. we—tlie oldest MSS. and versions are divided between "we" and "ye." "We" better accords with t!. 26, "Mother of us." children of proinltie—not children after the flesh, but through the promise (v. 23, 29,
ise (according to which Isaac was miraculously born, contrary to all calculations of flesh and blood). !i4. an-c an allegory—rather, "are allegorical," i. e., have another be-
sides the literal meaning, these are the two covenants
31). " We a?'e " so, and ought to wish to continue so. 'Z'J. persecuted—Islimael "mocked" Isaac, which contained in It the germ and spirit of persecution (Genesis 21. 9). His mocking was probably directed against Isaac's piety atid faith in God's promises. Being the elder by natural birth, he haughtily prided liimself above him tliat was born by promise : as Cain hated Abel's piety, him . . . born after the Spirit—The language, tliough reierring' primarily to Isaac, born in a spiritual way (viz., by the promise or word of God, rendered by His Spirit eflicient out of the course of nature, in making Sarah fruitful in old age), is so fi-amed as especially to refer to believers jus-
' these (women) are (i.e., mean. Omit 'the' with all the oldest MSS.) two covenants." As among the Jews the bondage of the mother determined that of the child, the children of the free covenant of promise, answering to Sarah, are free; the children of the legal covenant of bondage are not so. one from—t. e., takiny his origin from Mount Sinai. Hence, it appears, he is treating of the moral law (ch. 3. 19) chiefly (Hebrews 12. IS). Paul was familiar with the district of Sinai in Arabia (ch. 1. 17), having gone thither after his conversion. At the gloomy scene of the giving of the Law, he learned to appreciate, by contrast, the grace of the Gospel, and so to cast off all his past legal dependencies, which gendereth—i. e., bringing forth children unto bondage. Cf. the phrase (Acts
tified by Gospel grace through faith, as opposed to carnal men, Judaizers, and legalists, even so it is now—(ch. 5.
8. 2-5), "children of the covenant which God made . . . saying unto Abraham." Agar—i. e., Hagar. 35. Translate, "For this i^oj-ti, Hagar, is (imports) Mount Sinai iu Arabia" (i. e., among the Arabians— in tlie Arabian
11 ; 6. 12, 17 ; Acts 9. 29 ; 13. 45, 49, 50 ; 14. 1, 2, 19 ; 17. 5, 13 ; 18.
5, 6.) The Jews persecuted Paul, not for preaching Christianity in opposition to heathenism, but for preaching
it as distinct from Judaism. Except in the two cases of Philippi and Eplicsus (where tlie persons beginning the assault were pecuniarily interested in his expulsion), he was nowhere set upon by the Gentiles, unless they were first stirred up by the Jews. The coincidence between Paul's Epistles and Luke's history (the Acts) in this respect, is plainly undesigned, and so a proof of genuineness (see Paley'.s Jlorm I'aulinxE). 30. Genesis 21.
tongue). Ro Chrysostom explains. Haraut, the travel-
ler, says that to this day the Arabians call Sinai, "Hadschar," t. e., Hagar, meaning a rock or stone. Hagar twice
fled into the desert of Arabia (Genesis 16. and 21.): from her the mountain and city took its name, and the people were called Hagareues. Sinai, with its rugged rocks, far removed from the promised land, was well suited to represent the law wliich inspires with terror, and the spirit of bondage, answereth lit., "stands in the same rank with;" "she corresponds to," &c. Jerusalem which now is i.e., the Jerusalem of the Jews, having only a present temporary existence, in contrast with the spir-
10, 12, where Sarah's words are, "Shall not be heir with niy son, even with Isaac." But what was there said liter-
ally, is here by inspiration expressed iu its allegorical spiritual, import, applying to the New Testament believer, who is antitypically " the son of the free woman." In John 8. 35, 36, Jesus refers to this, cast out—from tho house and inheritance: literally, Ishmael; sjiiritually, the carnal and legalists, shall not be heir—The Greek is stronger, "must not be heir," or " inherit." 31. So then— The oldest MSS. read, " Wherefore." This is the conclusi(m inferred from what precedes. In ch. 3. 29 and 4. 7, it was established that we. New Testament believers, are "heirs." If, then, we are heirs, "we are not cliildren ol the bond woman (whose son, according to Scripture, was 'not to be lieir,' r. .30), but of the free woman" (whose son was, according to Scriptui'e, to be heir). For we a re not "cast out" as Ishmael, but accepted as sons and heirs.
itual Jerusalem of the Gospel, which in germ, under the
foiin of the promise, existed ages before, and shall be for ever In ages to come, and—The oldest MSS. read, ''For she is in bondage." As Hagar was in bondage to her mis-
tress, so Jerusalem that now is, is in bondage to the law, and also to the Romans: her civil state tlius beiog in accordance with her spiritual state. [Bengel.] 3G. Tliis verse stands instead of the sentence which we should ex-
pect, to correspond to v. 24, " One from Mount Sinai," viz.,
'he other covenant from the heavenly mount above, which
Is (answers iu the allegory to) Sarah. Jerusalem . . . above—Hebrews 12.22, " the heavenly Jerusalem." "New .Jerusalem, which cometh down out of lieaven from my
God" (Revelation 3.12; 21.2). Here "the Messianic theocracy, which before Christ's second appearing is tlie Church, and after it, Clirist's kingdom of glory." [Meyek.] free—as Sarah was; opposed to "she is in liondage " (u.
Ver. 1-26. Perokation. Exhortation to Stand Fast IN the Gospel Liberty, just Set Forth, and not to ub Led by Judaizeks into Circumcision, or Law-Justification: Yet though Free, to Serve one another BY Love: To Waek in the Si'Irit, Bearjno the Fkuit thereof, not in the Works of the Flesh.
25). all—Omitted in many of the oldest MSS., though supported by some. "Mother of us," viz., believers wlio are already members of the Invisible Church, the heavenly Jerusalem, hereafter to be manifested (Hebrews 12.
22). '47. (Isaiah ol. 1.) thou barren— Jerusiilem above: the spiritual Church of tlie Gospel, tlie fruit of "the promise," answering to Sarah, who bore not "alter the Hesh ;" as contrasted with the law, answering to Hagar, who was fruitful in the ordinary course of nature. Isaiah Hpeaks primarily of Israel's restoration after iier longcontinued calamities; but his language is framed by the
1. The oldest MSS. read, " In liberty (so Alford, Mobeki.EY, Huisiphry and Ellicott. But as there is no Greek for ' in,' as there is, 1 Coriiitliians 16. 13; Philippians 1. 27 ;
4. 1, I pieler translating, 'It is for freedom tiiat'), Christ hatl) made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke oi bondage" (viz., the law, ch. 4. 21; Acts 15. 10). On "again,"' see .Vote, ch. 4. 9. 'Z. Heliold— i. e., Mark what I say, I Paul—Tliough you now think less of my aulliority, I nevertheless give my name and personal autliority as enough by itself to refute all opposition of adversaries. If ye be circumcised—Not as ALFORl), " If you will go on
Holy Spirit so as to reach beyond tiiis to tlie spiritual ^ion: Including not only the Jews, tlie natural desi;endints of Abraham and children of the law, liut also the OentileK. The spiritual Jerusalem is regarded as "barren "
whilst the law trammelled Israel, for she tnen had no spiritual children of the Gentiles. break forth— into crying, cry— shout for Joy. many more—translate as Greek, "Many are the cliildren of the desolate (the New Testament Church made up iu the greater part from the
6ei«i/ circumcised." Ratlier, "If ye suHer yoursidves to be circumcised," viz., under the notion of its being necessary to justification (v. 4 ; Acts 15. 1). Circumcision here in not regarded simply by itself (tor, viewed as a mere 335
Tlie Galalians not to Observe Circumcision. GAL.VriANS V. The Danger of a Little Leaven.
national rite, it was practised for conciliation's sake by Paul himself, Acts lCi.:j),lHil as the symbol o( Judaism and leyitiism in genei-ul. If tliis be necessary, then the Gospel of grace is at an end. If the latter be the way of justilieation, then Judaism is in no way so. Clii-ist . . . profit . . . iiotliiiig—(Ch. 2. 21.) For righteousness of works and juslitication by faith cannot co-exisl.. "lie who is circianeised [for justitlcation] is so as fearing the law, and he wlio fears, disbelieves the power of grace, and he who disbelieves can profit nothing by that grace which' he disbelieves. [C'hkysostom.] 3. For— Greek, "Yea, more;" "Moreover." 1 testify . . . to every man —as well as " unto you" (v. 2). tliat is circumcised—that submits to be circumcised, yuch a one became a " proselyle of righteousness." tUe vvUole law—impossible for man to Ireep even iu part, much less whoUy (.James 2. 10)
{v. 14). Let them, therefore, seek this "faith," which will enal)le them truly to fulfil the law. Again, let not those who pride themselves on uncircumcision tliink that, because the law does not justiiy, they are free to walk after "the flesh" {v. 13). Let them, then, seek that "love" which is inseparable from true faith (James 2. 8, 12-22). Love is utterly opposed to the enmities which prevailed among the Galatians (t>. 15, '20). The Spirit (v. 5) is a Spirit of " faith" and " love" (cf. Romans 14. 17 ; 1 Corinthians 7.
19). 7. Translate, "Ye were ruuning well" in the Gospel race (1 Corinthians 9. 24-26; Philippians 3. 13, 14). who, &c.—none whom you ouglit to have listened to [BknGEIj]: alluding to the Judaizers (cf. ch. 3. 1). liindcr The Greek means, lit., "hinder by breaking up a road." not obey the truth—not submit yourselves to the true Gospel way of justification. 8. This persuasion Greek, " The persuasion," viz., to which you are yielding. There
yet none can be justified by the law, unless he keep it wholly (ch. 3. lUJ. 4. Lit., " Ye have become void from Christ," i. e., your connectioti with Christ has become voiil {V. 2). Romans 7. 2, " Loosed from the law," where the same Greek occurs as here, whosoever of yoii are justified—"are being justified," j. e., are endeavouring to
is a play on words in the original, the Greek for persuasion being akin to "obey" (v. 7). This persuasioa which ye \v.i.ye obeyed, cometh not of—i. e., from: Does not emanate from Him, l>ut from an enemy, that calletU you—(F. 13; ch. 1. 6; Philippians 3.14; 1 Thessalonians 5. 24.) The calling is the rule of the whole race. [Bengel.] 9. A little leaven—The false teaching of thfe Judaizers. A small portion of legalism, if it be mixed with the Gospel, corrupts its purity. To aild legal ordinances and works in the least degree to justification by faith, is to undermine " the whole." So "leaven" is used of false doctrine (Matthew 16. 12; cf. 13. 33). In 1 Corinthians 5. 6 it means the corrupting influence of one bad person; so Bengel understands it here to refer to the person {v. 7,8,10) who misled them. Ecclesiastes 9. IS, " One sinner destroyeth much good" (1 Corinthians 15. 33).
i/C justified, by tUe law Greek, " IN tlie law," as the element in which justitlcation is to take place, falleu from grace-—ye no longer "stand" in grace (Romans 5.2). Grace and legal righteousness cannot co-exist (Romans 1.
4, 5; 11.0). Christ, by circumcision (Luke 2. 21), undertook to obey all ihe law, and fulfil all righteousness for us; any, therefore, that now seeks to fulfil the law for himself in any degree for justifying righteousness, severs himself from tlie grace which flows from Christ's fulfilment of it, and becomes "a debtor to do the whole law"
(i-. 3). The decree of tlie Jerusalem council had said nothing so strong as this; it had merely decided that Gentile Cliristians were not bound to legal observances. But the Galatians, wliilst not pretending to be so bound, imagined there was an elticacy iu tliem to' merit a higher degree of perfection (ch. 3. 3). This accounts for St. Paul not referring to tlie decree at all. He took much higher ground. See Paley's Hurce Paidince. The natural mind loves outward fetters, and is apt to forge them for itself, to stand in lieu of holiness of heart. 5. For—Proof of the assertion, " fallen from grace," by contrasting with tlie case of legalists, \Ai'i "hope" of Cliristians. tlirougli tlie Sieirit—Greefc, rather, " liy the Spirit;" in opposition to by the Jtcsh (ch. i. 2!)), or lleshly ways of justification, as circumcision and legal ordinances. "We" is emphatical, and contrasted with " whosoever of you would be justified by the law" {v. 1). tUe liope of rigiileousiiess— ." We wait for file (realization of tlie) hope (which is tlie fruit) of the righteousness (/. <., justification which comes) by
I pi'efer to refer it to false doctrine, answering to "persuasion" (d. 8). 16. GreeA:, " I (emphatical : " I on my part") have confidence in the Lord with regard to you (2 Thessalonians 3. 4), that ye will be none otherwise minded" (than what by this Epistle I desire you to be, Pliilippians 3. 15). but he that tronbletli you—(Ch. 1. 7; Acts 15. 24; Joshua
7. 25; 1 Kings 18. 17, 18). Some one, probably, was prominent among the seducers, though the denunciation applies to them all (ch. 1. 7 ; 4. 17). shall bear—as a heavy burden, his—/lis due and inevitable judgment from God. St. Paul distinguishes the case of the seduced, who were misled through thoughtlessness, and who, now that they are set right by him, he confidently hopes, iu God's goodness, will return to the right way, from that of the seducer who
is doomed to judgment. wl»osoever he be—whether great (ch. 1. 8) or small. 11. Translate, " If I am still preaching (as I did before conversion) circumcision, why ain I still persecuted?" The Judaizing troubler of tha Galatians had said, "Paul himself preaches circumcision," as is shown by his having circumcised Timothy
(lit., from—out of) faith," Romans 5. 1, 1, 5; 8. 24, 25, "Hope
. . . ire with patience M)a/Z /"'' ''•" This is a farther step than being "justified;" not only are wo this, but "wait lor the hope" which is connected with it, and is its full consummation. " Righteousness," in the sense of justification, is by the believer once for all already attained ; but the consummation of it in future perfection above is the
(.'Vets 16.3; cf. also Acts 20.6; 21.24). Paul replies by anticipation of their objection. As regards myself, the fact that I am still persecuted by the Jews, shows plainly that
I do )io< preach circumcision; for it is just because I preach Christ crucified, and not t he Mosaic law, as the sole ground of justification, that they persecute me. If for conciliation he lived as a Jew among the Jews, it was in accordance with his principle enunciated (1 Corintliians 7. 18, 20;
ol)ject of hope to be waited for : " the crown of righteousness laid up" (2 Timothy 4. S): " the hope laid up for you
ill heaven" (Colossians 1. 5; 1 Peter 1. 3). tt. For—Con-
liriiiing the truth th;i,t it is " bj' faith" (u. 5). in Jesus ChristGVec'A, " in Christ Jesus." In union with Christ (the A>;oinTED Saviour), that is, Jesus of Nazareth, nor iinclrcuinclsion—This is levelled against those who, being not legalists, or Judaizers, think thimiselves Christians on this ground alone, fnllli wlilcii worketln by UiVK— Greek, "working," &c. This corresponds to "a new creature" (ch. 6. 15), as its definition. Thus in v. 5, 0, we have the three, "faith," "hope," and "love." The Greek expresses, "Which eU'ectually worketli:" which exhibits
9.20). Circumcision, or uncircumcision, are things indifferent in themselves; their lawfulness or unlawfulness depends on the animus of him who uses thein. The CJen-
tile Galatians' animus in circumcision could only be their supposition that it influenced favourably their standing before God. I'aul's living as a Gentile among Gentiles, plainly showed that, if he lived as a Jew among .Jews, it was not that he thought it meritorious before God, but as a matter indillerent, wherein ho might lawfully co)iform as a Jew by birth to those with whom he was, in order to put no needless stunililing-lilock to the Gospid in the way of his countrymen, then—Presuming that 1 did so, " then," In that case, " the olt'ence of (stumbling-block, 1 Corinthians 1. 23 occasioned to the Jews by) the cross has become done away." Thus the Jews' accusation against Stephen was not that he preached . Christ crucified, but that " ho spake blasphemous words against this holy place and titt
jls oievf/// by love (so 1 Thessalonians 2.13). Lore is not joined with faiUi in justifying, but is the principle of the works which follow after jiistilication by faith. Let not legalists, upholding circumcision, think that the essence of the law is set at naught by the doctrine of justification by faith only. Nay, "all rhe law is fulfilled iu one word —love," whicli is the principle on wlucu "faith worketh"
The Sxm of the Law is Love. GALATIAXS V. Reckoning up of the Works of the Flesh.
"tcndeth (or some such word is to be supplied) against the flesh." so that ye cnnuot do the (hiugg tliat ye would—The Spirit strives against fhefl< sh and its evil influence; the flesh against the Spirit and His good influence, so that 7ieilher the one nor tlie other can be fiilli/ carried out into action. "But" (v. IS) where "the Spirit" prevails, the issue of the struggle no longer continues doubtful (Romans 7. lo-20). [Bbngei..] The Greek is, "that ye may not do the tilings tliat j-e would." "The
Jaw." They would, in some measure, have borne the former. If he had mixed with it Jiistitlcatiou in part by circumcision and the law, antl if he had. through the nie<lium of t.'hristianity, brouglit converts to Judaism. But if justification in any degree depended on legal ordinanses, Christ's cruc-itixion in that degree was unneces-
earj-, and could profit nothing (v. 2. -1). Worldly Wiseman, tf the town of Carnal Policy, turns Cliristi«n out of the narrow way of the Cross, to the liouse of Legality. But the way to it was up a mountain, which, as Christian advanced, tlireatened to fall on him and crusli him, amidst
flesli and Spirit are contrary one to the other," so that you must distinguish what proceeds from the Spirit, and what from tlie flesh; and you must not fuljil what ypu desire according to Uie carnal self, but what the Spirit witliin you desires. [Neander.] But the aiititliesis of u.
flashes of lightning from tlie mountain {Pllgrhn's Prog-
ress; Hebrews 12. 18-21). 1^. tUey . . . whicU trouble
yovL'-lransUtle, as tlie Greek is ditferent from r. 10, "They Wlio are ujiseUliny you.
" were even cut oiT—even as tliey desire your foreskin to liec«^ off and cast away bj* circum-
18 ("But," <tc.), where the cemflict is decided, sliows, I think, (hat here d. 17 contemplates the inaliility both for fully aceomplisliing the (/ood we " would," owing to the opposilion of thv Jtesh, and for doing the evil our flesli Would desire, owing to the opposition of the Spirit in the awakened man (such as the Galaliitns are assumed to be), until we yield ourselves wholly by the Spirit to" walk by the Spirit" (v. l(i, US). 18. "If ye are led (give yourselves up to l)e led) b^K (Greek) the Spirit, ye are not under the law." For ye are not working the works of the flesh (i>. 16, 19-21) which bring one "under the law' (Unmans 8. 2, 14). The "Spirit makes free from tlie law of sin and death" (u.
cision, so would that they were even cut off from your communion, being worthless as a cast4iway foreskin (cli. 1. 7,
8; cf. Fhilippians 3. 2). The fathers, Jerome, Amdkose, AUWUSTINK, and Chrv.sosi'OM, explain it, "Would that they would even cut themselves otT," i. e., cut of!' not merely the foreskin, but the whole member; if circivn-
cijsion be not enough for them, then let tliera have excixion
al.so; an outburst liardly suitable to tlie gravity of an apostle. But v. 9, 10 plainly point to ezeominunication as the judgment threatened against the troublers; and danger of the bad " leaven" spreading, as the reason for
23). The law is made for a fleslily man, and for the woi'ks of the flesli (1 Timothy 1. 9), "not for a rigliteous man" (Romans (i. 14, 15). 19-'-i3. Conrtrming v. IS, by showing the contrariety lietween the works of the flesh and the fruit of the Spirit, innnifest—The hidden fleshly piinciple Ijetrays itself palpaoly by its works, so that these are not hard to discover, and leave no doubt that they como not from the Spirit, which are these Greek, " such as," for instance. Adultery — Omilt«u in the oldest MSS. lasclviousness—ratlier, " wantonness," petulance, capricious insolence; it may display itself in "lasclviousness," but not necessarily or constantly so (Mark 7. 21, 22, where it is not iussociated with fleshly lusts). [Tkenoh.] "Works" (in the plural) are attributed to the "flesh," because they are divided, and often at variance with one another, and even wiieu taken each one by itself, betray
It. 13. The "ye" is emphatical, from its position in the Greek, " Ye brethren," *c. ; as opposed to tliose legalists " who trouble you." uitto Hberty—Tlie Greek expresses, "On a footing of liberty." The slaie or condilion in which ye have been called to salvation, is one of liberty. Gospel liberty consists in three things, freedom from tlie Mosaic yoke, from sin, and from slavish fear, only, &c. trans-
late, "Only turn not your liberty into an occasion for the Hesh." Do not give the flesh the handle or pretext (Romans 7. 8, "occasion") for its indulgence which it eagerly seeks for; do not let it make Christian "liberty"
Its pretext for indulgence {v. Ifi. 17; 1 Peter 2. 10; 2 Peter 2.
19 ; Jude 4). but by love serve one a.not\icr—Greek, " Be servants (be in bondage) to one another." If ye must be
tenxints, then 6e servants to one anoOier in love. Wlillst free as to legalism, be bound by Love (the article in the Greek personifies love in the abstract) to serve one another (1 Corinthians 9.»19). Here he hints at their unloving strifes springing out of lust of power. " For the lust of power is the motner of heresies." [Ciirysostom.] 14. all the law —Greek, "the whole law," t'jz., the Mosaic law. Love to God is presupposed as the root from which love to our neighbour springs; and it is in this t«nse the latter precept
their fleshly origin. But the "fruit of the Spirit'' (v. 23) is singular, because, however manifold the results, they form one harmonious wliole. The results of the flesh are not digiiirted by the name " fruit;" they are but " works" (Ephesiaiis .5. 9, 11). He enumerates tliose fleshly works (committed against our neighbour, against God, and against ourselves) to which the Galatians were niosfc prone (the Kelts have always been prone to disputations and internal strifes); and those manifestations of the fruit of the Spirit most needed by them (v. 13, 15). This passage shows that "tlie flesh" does not mean merely suality, a.s opposed to spirituality ; for "divisions" in the catalogue liere do not flow from sensuality. The identiflcation of " the natural {Greek, animal-souted) man," with the " carnal" or fleshly man (1 Corinthians 2. 14), shows that " the Hesh" expresses human nature as estranged fi-otn
(so " word" means here) is said to be the fulfilling of " aU the law" (Leviticus 19.18). Love is "the law of Christ"
(ch. 6. 2; Matthew 7. 12; 22. 39, 40; Romans 18. 9, 10). U fulfilled—Not as received text "is being fulfilled," but as the oldest M.SS. read, "has been fulfilled;" and so "receives its full perfection," as rudimentary teachings are fulfilled by the more perfect doctrine. The law only united Israelites together; the Gospel unites all men, and that In relation to God. [Grotius.] 15-. Mttt—backbite the character, devour—the substance, by injuring, extortion, &c. (Habakkuk 1. 13; Matthew 23. 14; 2 Corinthians U. 20). consumed, <tc.—Strenglli of soul, healtli of body, cha-
God. 'JTitENCH observes, as a proof of our fallen state, how much richer is every vocabulary in words for sins, than in tliose for graces. St. Paul enumerates savenleen "works of the flesh," only nine manifestations of "the fruit of tlie Spirit" (cf. Ephesians 4. 31). 30. witchcraft sorcery; prevalent in Asia (Acts 19. 19; cf. Revelation 21). hatred Greek, "liatreds." variance — Greek, "strife;" singular in tlie oldest MSS. emulations—In the oldest MSS. singular, "emulation," or rather, "jealousy;" for the sake of one's own advantage. " Envyings" (i». 21) are even withoutadvantage to the person himself. [Bengel.] wrath Greek, plural, "passionate outbreaks." [AlFOKU.] strife—rather as Greek, "factions," "cabals;" derived from a Greek root, meaning "a worker for hire;" hence, unworthy means for compassing ends, factious prac-
racter, and resources, are all consumed by broils. [BenOEL.] 16. Tbls I say then—Repeating in other words, and explaining the sentiment inn. 13, "What I mean is
this." Walk in the Spirit— Gree^k, " By (the rule of) the
.Holy) Spirit." Cf. v. 10-18, 22, 25; ch. 6. 1-8, with Romans
7. 22; 8. 11. The best way to keep tares out of a bushel is to fill it with wheat, the flesh—the natural man, out of which flow the evils specified [v. 19-21). Tlie spirit and the flesh mutually exclude one another. It is promised, not that we should have no evil lusts, but that we should "not/idfll" them. If the spirit that is in us can be at ease ander sin, it is not a spirit that comes from the Holy Bpirit. The gentle dove trembles at the sight even of a hawk's feather. 17. For—The reason why walking by the Spirit will exclude fulfllling ttie lusts of the flesh, viz., tbelr mntual coufararlety. the Spirit—not " lusteth," but
tices, seditions — "dissensions," as to secular matters, heresies—as to sacred tilings {Note, 1 Corinthians 11. 19). Self-constituted parties; from a Greek root, to choose. A schism is a more recent split in a congregation from a difference of opinion, llo esy is a scliism become invutcrato.
Exhortation to Forbearance and IlumlUlij, GALATIAXS YI. and to he Liberal to Teacften.
dure meekly their provocations, and do not withdraw ourselves from the burdens which their sins impose upon us. [Trench.] considering thyself—Transition from the plural to the singular. When congregations are addressed collectively, each individual should take home the monition to himself, thou also be tempted—as ia likely to happen those who reprove others without meekness (cf. Mattliew7. 2-5; 2 Timothy 2. 2.5; James 2. 13). a. If ye, legalists, must "bear burdens," then instead of legal burdens (Mattliew 23. 4), "bear one another's burdens," til., "weights." Distinguished by Bengel from "burden," i,'.4 (a difl'erent G>-ee/c word, "load"): " weights" exceed the strength of those under them; "burden" is proportioned to the strengtli. so ftilfil—or as other old MSS. read, "So ye will fulfil," Greek, "fill tip," "thoroughly fulfil." the law of Christ— I'iz., " love" (ch.5. 11). Since ye desire "the law," then fulfil the law of Christ, wliich is not made up of vark)us minute observances, but whose sole "burden" is "love" (John 13.34; 15. 12); Romans 15. 3 gives Christ as the example in the particular duty here. 3. Self-conceit, the chief hindrance to forbearance and sympathy towards our fellow-men, must be laid aside, something-possessed of some spiritual pre-eminence, so as to be exempt from the frailty of other men. when he is nothing—The Greek is subjective: "Being, if he would come to himself, and look on the real fact, nothing" [Alford] (v.2,G; Romans 12. 3; I Corinthians S. 2). decelveth himself— "he mentally deceives himself." Cf. James 1.26, "deceiveth his own heart." 4. his own work—not merely his own opinion of himself, have rejoicing in himself aloue—translate, "Have his (matter for) glorying in regard to himself alone, and not in regard to another" (I'/z"., not in ra;ard to his neighbour, by comparing himself Willi whom, lie has fancied he has matter for boasting as that neighbour's superior). Not that really a m,an by looking to "lilmself alone" is likely to find cause for glorying in himself. Nay, in v. 5, he speaks of a "burden" or load, not of matter for glorying, as what really belongs to each man. Bat he refers to the idea those whom he censures had of themselves: they thoutjht they had cause for "glorying" in tliemseUes, but it all arose from unjust Self-conceiteil comparison of themselves with others, instead of looking al liome. The only true glorying, if glorying it is to be called, is in the testimony of a good conscience, glorying in the cross of Christ. 5. For (by tills way, v. 4, at proving himsell, not depreciating liis neighbour by comparison) eacli man shall bear his own " burden," or rather, " load"
[Augustine, CXm. Crcscon. Don., 2 7.] 31. tell . . . before —Viz., before the event. I . . . told you In time past— when I was with you. yoii — who, thougli maintaining Justification by the law, are careless about keeping the law (Romans 2. 21-23). not inherit . . . kingdom of God — (1 Coi'intliiaus 6.9, 10; Ephesians 5.5.) 3^. love — the leader of the band of graces (1 Corinthians 13.). gentleness Gretk, " benignity," conciliatory to otliers ; whereas " goodness," though ready to do good, has not such suavity of manner. [Jerome.] Alford translates, "kindness." faith—" faithfulness ;" opposed to " heresies." [Benoel.] Alford refers to 1 Corintliians 13. 7, "Believeth all things;" faith in the widest sense, toward God and mati. "Trustfulness." [Conybeake and How.so:^.] 33. tem>. perance—The Cr'reeA; root implies self-restraint as to one's desires and lusts, against sucli—not persons, but things, as in 11.21. no law— Confirming v. 18, "-Not under the law" (1 Timothy 1.9, lOj. The law itself commands love
(v. 14); so far is it from being "against such." 34. The oldest MSS. read, "Tliey that are of Christ Jesus ;" they that belong to Christ Jesus; being "led by (His) Spirit"
(v. 18). have ci-ucifled tlie flesh-They nailed it to the cross once for all when they became Christ's, on believing and being baptized (Romans 6. 3, t); they keep It now 'nx a state of crucifixion (Romans 6. 6;; so that tlie Spirit can produce in them, comparatively uninterrupted by it, "the fruit of the Spirit ' {v. 22). "Man, by faith, is dead to the former standing-point of a sinful life, and rises to a new life (y. 25) of communion with Christ (Colossians 3.
3). The act by which they have crucified tlie flesh ivith its
lust, is already accomplislied ideally in principle. But the practice, or outward conformation of llie life, must harmonize with the tendency given to the inward life" (y.
25). [Neandeh.] We are to be executioners, dealing cruelly with tlie body of sin, which has caused the acting of
all cruellies on Clirist's body, with the afTcctions trans-
late, " witli its passions." Tlius tliey are dead to the law's condemning power, wliich is only for the fleshly, and their lusts (I), i!). 35. in . . . in—ratlier, as G)-eefc, " If we live (A^otc,v. 21) BY the Spirit, let us also walk (v. 16; ch. 6.
Ifi) BY the Spirit." Letourlile in practice correspond to the ideal inner principle of our spiritual life, viz., our standing by faitli as duad to, and severed from, sin, and the condemnation of tlie law. "Life l)y (or in) the Spirit"'
is not an occasional inllueni e of tlieSpirit, but an abiding
state, wherein we are continually alive, though sometimes sleeping and inactive. 3(i. Greelc, " Ij^t us not Bi-;- COME." Whilst not asserting tliat the Galatians are " vain-c/lorious" now, he says they are liable to become so. provoking oJiie aiiotlker— an ell'ect of " vain-gloriousness" on the stront/er ; as "envying" is Its effect on the weaker. Adanger common both to the orthodox and Judaizing Galatians.
(viz., of sin and infirmity), the Greek behig difli-'renl from that ill V. 2. This vei'se does not contratlicl v. 2. There he tells them to bear with others' "burdens" of infirmity in sympathy; hyre, that self-examination will make a man to feel he has enough to do witli "his own load" of sin, without comparing himself boastfully with his lieiglibour. Cf. V. 3. Instead of "thinking himself to be sometiiing," he shall feel tlie " load" of his own sin; and this will lead him to bear sympathetii^iUy with his neigiibour's burden of infirmity. AisoP says a man carrie.s two bags over his shouldtr, the one withhis own sins hanging beliind, lliat witli his neighbour's sins in front.
Ver. 1-18. Exhortations Continued; To Forbe.vrANCE AND Humility; Liberality to Teachers and in General. Postscrii'T and Benediction. 1. Brethren — An expression of kindness to conciliate attention. Translate as Greek, "If a man even be overtaken" (i.e.,
(>. From tile mention of bearing one another's Inirdeus, he passes to one way in whicli tliose burdens may bo borne—by ministering out of their earthly goods to their spiritual teachers. The " but" in the Greek, beginning of this verse,' exjircsscs this: I said, Eacli sliiUl bear his own burden ; nuT I do not intend tliat he should not think of others, and especially of the wants of his ministers, coiikiiiimieate unto him—"imparl a share unto his teaclier;" tit., hint tliat teacheth vatechetivally. In all good things—in every Iviud of the good tilings of i/ii.v /ye, according as tlie case may require (Uomans 15.27; 1 CoriuUiialis y. 11, II). 7. Uod is not mocked-The Greek 'ftrb
, caugh't in tlie very act [Alford and Kllicott); before he expects; unexpectedly). Bencul explains the "before" in the Greek compound verb, "If a man be overtaken in a iix\x\i before ourselves;" If another i\i\»reaily been overtaken in a fault the first; for often he who is Jirsl to find fault, is the very one who lias fir.'il transgressed, a fault— 6Vee/i-, "a transgression," " a lall ;" such as a falling back into legal bondage. Hero he gives monition t.<) tliose who have not so fallen, "the spiritual," to be not "vain-glorious" (ch. 5. 26), but forbearing to such (Komans 13. 1). restore—The Greeic is used of a dislocated
liml), reduced to its place. Sucli is the tendin ness with wliich we should treat a fallen member of the Church in rcsioi ing liim to » better stale. tl»e sitlril of lueekueKs—
Is til., to sneer wUli the nostrils drawn up in eontciiipt. God does not sutler liimself to be imposed on by empty worils: He will juilge accortUng to works, which are seeds sown for elcniiiy of eitlier joy or woe. Excuses for
Vie meekness which is the gift of lite JIulj/ iiiiiril working
in our spirit (cli. 5. 22, 25). "Meekness" is tliat temper of spirit toward-s God wiicreby we accept His dealings without disputitig; then, towards men, whereby we en-
illlbei allly in God's cause (v. 6) seem valid before men, bul are not so before God U'salm 56. 21), »oweth—especially
3^8
Let us not he Weary in Well-doing. GALATIANS VI. Paul Glorieth only in the Cross of Clirist,
of the Epistle: "ilow large" will thus be put for "how many." Vi. Contrast between his zeal in their behalf, implied in v. 11, and the zeal for self on the part of the Judaizers. make a fair sliow—{2 Corinlliians 5. 12.) in the flesli—in outward things, tlicy— it is "these" who, &c. constrain you—by exiimple (u. 13) and importuning, only lest—"only tliat they may not," &c. (cf. ch. 5. 11). suffer persecution—They escaped in a great degree the Jews' bitterness against Christianity and the oS'ence of the cross of Christ, by making the Mosaic law a necessary preliminary ; in fact, making Christian converts into Jewish proselytes. 1.3. IVanslate, " For not even do they who submit to circumcision, keep the law themselves (Romans 2. 17-23), but they wish you (empliatical) to be circumcised," &c. They arbitrarily selected circumcision out of the whole law, as though observing it would stand instead of their non-observance of the rest of the law. that tliey may glory In yotir fiesU viz., in the outward change (opposed to an inu-ard c/iauge wrought by Wie Spirit) which they have effected in bringing you over to tlieir own Jewish-Christian party. It. Translate, " V>y\l as for me [in. opposition to those gloriers ' in your tlesh,' i'. 13), God forbid that I," Ac. in tlie cross—the atoning death on the
of his resources (2 Corinthians 9. 6). that— Greek, " this i"
this and nothing else, reap—at tlie harvest, the end of the world (Matthew 13. 39). 8. 'IVansktte, " He that soweth
unto his own flesh," with a view to fullilling its desires. He does not say, "His spirit," as he does say, "His flesli." For in ourselves we are not spiritual, but carnal. The
tlesh is devoted to selfishness, coriinjtioii—u e., destruc-
tion (Philippians 3. i9). Ct'. as to the deliverance of be-
lievers from "corruitlon" (Romans 8.21). The use of the term "corruption ' instead, implies tliat destruction
is not an arbitrary punishment of fleshly-niindedness, but is its natural fruit; the corrupt flesh producing corruption, whicli is anotlier word for destruction: corrup-
tion is the fault, and corruptic»n the punishment {Note, 1 Corinthians 3. 17; 2 Peter 2. 12). Future life only expands the seed sown here. Men cannot mock God, because they can deceive tlieniselves. They who sow tares cannot reap wheat. They alone reap life eternal who sow to the Spirit (Psalm 126. 6; Proverbs 11. 18; 22. 8; Hoseu S. 7; 10. 12; Luke
16.25; Romans 8.11; James 5. 7). 9. (2 Tliessalonians 3.
13.) And when we do good, let us also persevere in it without fainting, in due season—in its own proper season, God's own time (1 Timothy 6. 15). faint not—lit., " be relaxed." Stronger than " be not weary." Wear]/ of well-doing refers to the will; "faint," to relaxation of the powers. [Bengel.] No one should faint, as in an earthly harvest sometimes liappens. 10. Translate, "<5'o then, according as (<. e., in proportion as) we have season (i. e., opportunity), let us work (a distinct Greek verb from that for "do," in V. 9) thai which is (in each case) good." As thou art al)le, and whilst thou art able, and when thou art able (Ecclesiastes 9. 10). We have now the "season" for sow-
cross. Cf. Philippians 3. 3, 7, S, as a specimen of his glorying. The "cross," the great object of shame to them, and to all carnal men, is the great object of gloiying to me. For by it, the worst of deaths, Christ has destroyed
all kinils of death. [Augustine, Tract 36, on John, sec. 4.] We are to testify the power of Christ's death working in
us, after the manner of crucifixion (ch. 5. 2-1 ; Romans 6. 5,
6). our—He reminds the Galatians by this pronoun, that they had a share in the " Lord Jesus Clirist " (the full name
ing, as also there will be hereafter the "due season" {v. 9) for reaping. The whole life is, in one sense, the "seasonable opporlunity" to us; and, in a narrower sense, there occur in it more especially convenient seasons. The lat-
is used for greater solemnity), and therefore ouglit to glory in Clirist's cross, as he did. the world—inseparably allied to the " flesli " {v. 13). Legiil and fleshly ordinances are merely outward, and "elements of tlie world " (ch. 4.
3). is—rather, as Greek, " has been crucirted to me " (ch.
ter aresometinies lost in looking for still more convenient seasons (Acts 21. 25). We shall not alwaj-s have the opportunity "we have" now. Satan is sharpened to the greater zeal in injuring us, by the shortness of his time (Revelation 12. 12). Let us be sharpened to the greater zeal in well-doing by tlie shortness of ours, them tvlio are of tlic hoiiseliolcl—Every right-minded man does well to the members of his own family (1 Timothy .5. 8); so believers are to do to those of the houseliold of faith, i. e., those whom faith has made members of "the household of God" (Ephesians 2.19); "the lioH.se of God" (1 Timothy .3. 15; 1 Peter 4. 17). 11. Rather, "See in how large letters I have written." The Greek is translated "how great," Hebrews 7. 4, the only
2. 20). He used " crucified " for dead (Colossians 2. 20, "dead with Christ"), to imply his oneness with Clirist
crucified (Philippians 3. 10) : " the fellowship of His sufTer-
iiigs being made conformable unto His death." 15. avail-
etli —The oldest MSS. read, " is" (cf. ch. 5. 6). Not only are they of no avail, but they are nothing." So far are they from being matter for " glorying," that they are "nothing." But Christ's cross is "all in all," asasiibject for glorying, in "the new creature" (Ephesians 2. 10, 15, 16). new creature—(2 Corinthians .5. 17.) A transformation by therenewul of the mind (Romans 12.2). 16. as many—Contrasting witli the "as many," v. 12. rule— Zii., a straight rule, to detect crookedness; soa ruleof life, peace—from God (Epliesians2. 14-17;
6. 2:3). mercy—(Romans 15. 9.) Israel of God—not the Israel after the flesh, among whom those teachers wish to enrol you ; but the spiritual seed of Abraham by faith (ch. 3.9,29; Romans 2.2^, 29; Philippians 3. 3). 17. let no man trouble me—by opposing my apostolic authority, seeing that it is stamped by a-sure seal, viz., " 1 (ill contrast to the Judaiziug teacher who gloried in the flesh) bear" (as a high mark of honour from the King of kings), tlie marks —properly, marks branded on slaves to indicate their owners. So St. Paul's scars of wounds received for Christ's sake, indicate to whom he belongs, and in vVliose free and glorious service he is (2 Corinthians 11. 23-25). The Judaizing teachers gloried in the circumcision mark in the flesh of their folloxuers ; St.Paul glories in tlie marks of suffering for Christ on his own body (cf. v. 11 ; Pliilippians
Otlier passage where it occurs in the New Testament. Owing to liis weakness of eyes (ch. 4. 15) he wrote in large
letters. So Jerome. All the oldest MSS. are written in uncial, t. e., capital letters, the cursive, or small letters, being of more recent date. St. Paul seems to have had a difficulty in writing, wliich led him to make the uncial letters larger than ordinary writers did. Tlie mention of these is as a token by which they would know that he wrote
the whole Epistle with his own hand; as he did also the pastoral Epistles, which this Epistle resembles in style. He usually dictated his Epistles tonn amanuensis, excepting the concluding salutation, which he wrote himself (Romans 16. 22; 1 Corinthians 16. 21). This letter, he tells
tlie Oalatians, he writes with his own hand, no doubt in order that they may see what a regard he had lor them,
3. 10; Colossians 1. 24). tlie Lord—Omitted in the oldest MSS. 18. Bretliren—Place it, as Greek, last in the sentence, before the "Amen." After much rebuke and monition, he bids them farewell with the loving expression of Itrotlierhood as his last parting word (Note, ch. 1. 6). be with your spirit-which, I trust, will keep down the
in contrast to the Judai/.ing teachers (t). 12), who sought only their own ease. If English Version be retained, the words, " how large a letter " {lit., "in how large letters "),
•will not refer to the length of the Epistle absolutely, but that it was a laige one ttfr liim to have written witlr his own hand. Neandeu supports English Version, as more appropriate to the earnestness of the apostle and the tone
Jlesli (1 Thes.salouians 5. 23 ; 2 Timothy 4. 22 ; Pli i lemon 25). 339
hUrodvclioTi. EPHESIANR. Inlrodudwn.
TilE EPISTLE OF PAUL THE APOSTLE TO THE
EPHESIANS.
The headings (ch. 1. 1), and ch. 3. 1, show that this Epistle claims to be that of St. Paul. This claim is confirmed by the testimonies of Ikenjeus, Hcereses 5. 2, 3, and 1. 8, 5; Clemens Alexandrinus, Stromata, 4. sec. G5, and Po;d. 1..
sec. 8; Origen, adv. Cels. i.'lll. It is quoted by Valentinus (120 a. d.), viz., ch. 3. 14-18, as we know from Hippolytuh'
Reful. of Ilcures., p. 1113. Polycarp, Up. Philipp., cli. 12., testifies to its cauonicity. SoTertullian, adv. Marcion 5. 17. Ignatius, i'p/!. 12, which alludes to the frequent and affectionate mention made by St. Paul of the Christian state,
privileges, and persons of the Ephesians in his Epistle.
Two theories, besides the ordinary one, have been lield on tlie question, to «'7iom the Epistle is addressed. Grotics,
after tlie heretic Marcion, maintains tliat it was addressed to tlie Cliurcli at Laodicea, and tliat it is the Epistle to which St. Paul refers, Colossians 4. 16. But tlie Epistle to tlie Colossians was probably written before that to tlie Ephe-
sians. as appears from the parallel passages in Epiiesians bearing marks of being expanded from tliose in Colossians; and Marcion seems to liave drawn his notion, as to our Epistle, from St. Paul's allusion (Colossians 4. 16) to an Epistle addressed by him to tlieLaodiceans. Origen and Clement ofAlexandria, and even Tertullian, who refers to Marcion, give no sanction to his notion. No single MS. contains tlie heading, " to the saints that are at Laodicea," Tlie very resemblance of the Epistle to the Ephesians to that to tlie Colossians, is against the theory; for if the former were really the one addressed to Laodicea (Colossians 4. 16), St. Paul would not have deemed it necessary that the cliurclies of Colosse and Laodicea should interchange Epistles. Tlie greetiu-gs, moreover (Colossians 4. 15), which he sends throvyh the Colossians to llie Laodiceans, are quite incompatible with the idea that Paul wrote an Epistle to the Lao-
diceaiis at tlie same time, and by the same bearer, Tycliicus (the bearer of our Epistle to the Ephesians, as well as of that to Colosse); for who, under such circumstances, but would send the greetings dircctZ^ in tlie letter to the party saluted? The letter to Laodicea was evidently written some time before that to Colosse. Archbishop Ushek has advanced the second theory : That it was an encyclical letter headed, as in MS. B., " to the saints that are .... and to the faithful," the name of each Church being inserted in the copy sent to it; and that its being sent to Ephcsus first, occasioned its being entitled, as now, tlie Epistle to the Ephesians. Alfoud makes the following objections to this theory : (1.) It is at variance with the spirit of the Epistle, which is clearly addressed to one set of persons throughout, co-existing in one place, and as one body, and under the same circumstances. (2.) The improbability that the apostle, who in two of his Epistles (2 Corinthians and Galatians) has so plainly specified their encyclical character, should have here omitted such specification. (3.) The still greater improbability that he should have, as on this hypothesis must be assumed, written a circular Epistle to a district, of which Ephesus was the commercial capital, addressed to various churches within that district, yet from its very contents (as by the opponents' hypothesis) not admitting of application to the Church of that metropolis, in which he had spent so long a time, and to which he was so affec-
tlonatel.y bound. (4.) The inconsistency of this hypothesis with. the address of the Epistle, and the universal testimony of the ancient Church. The absence of personal greetings is not an argument for either of the two theories; for similarly there are none-in Galatians, Philippians, 1 and 2 Thessalonians, 1 Timothy. The better he knows the par-
ties addi'cssed, and the more general and solemn the subject, the less he seems to give of these individual notices. Writing, as he does'in our Epistle, on the constitution and prospects of Christ's universal Church, he refers the Ephe-
sians, as to personal matters, to the bearer of the Ejjistle, Tycliicus (ch. 6. 21, 22). As to the omission of " which are at Ephesus" (ch. 1.1), in MS. B., so "in Rome" (Romans 1. 7) is omitted* in some oldMSS. : it was probably done by churches among whom it was read, in order to generalize the reference of its contents, and especially where the subject of the Epistle is catliolic. The words are found in the margin of B., from a first hand; and are found in all the oldest MSS. and versions.
St. Paul's first visit to Ephesus (on the sea-coast of Lydia, near the river Cayster) is related in Acts 18. 19-21. The work begun by his disputations with the Jews in his short visit, was carried on by Apollos (Acts 18. 24-26), and Aquila and Priscilla (26). At his second-visit, after hisjourne.v to .Jerusalem, and thence to tlie east regions of Asia Minor.he remained at Ephesus " three years" (Acts 19. 10, the " two years" in which verse are only pari of the time, and Acts 20.
31); so that the founding and rearing of this Church occupied an unusually large portion of the apostle's time and care; whence his language in this Epistle shows a warmth of feeling, and a free outpouring of thought, and a union
in spiritual privileges and hope between him and them (ch. 1. 3, i&c), such as are natural from one so long and so iutimalely associated witli those whom he addresses. On his last journey to Jerusalem, he sailed by Ephesus and summoned the elders of the Ephesian Church to meet him at Miletus, where he delivered his remarkable farewell charge (Acts 20. 18-35).
Our Epistle was addressed to the Ephesians during the early part of his Imprisonment at Rome, immediately after that to the Colossians, to which it bears a close resemblance in many passages, tlie apostle having in his mind generally the same great truths in writing l>oth. It is an undesigned proof of genuineness that tlie two Epistles, written about the same date, and under the same circumstances, bear a closer mutual resemblance than those writ ten at distant dates and on dillerent occasions. Of. ch. 1.7 with Colossians 1. 14; ch. 1. 10 with Colossians 1. 20; ch. 3.2 with Colossians 1. 25; ch. 5. 1'J with Colossians 3. 16; ch. 6. 22 with Colossians 4. 8; ch. 1. 19; 2. 5 \yith Colossians 2. 12, 13; ch.
4. 2-4 with Colossians 3.12-15; ch. 4. 16 with Colossians 2. 19; ch. 4. 32 with Colossians 3. 13; ch. 4. 22-24 with Colossians S.
9, 10; ch. 5.6-8 with Colossians 3.6-8; ch..5. 15, 16 with Colossians 4. 5; ch. 6. 19, 20 with Colossians 4. 3, 4; cli. 5. 22-33 ; 6.1-9 with Colossians 3. 18; ch. 4. 21, 25 with Colossians 3. !); ch. 5. "20-22 with Colossians 3. 17, 18. Tycliicus and Onesimus were being sent to Colosse, the former bearing the two Epistles to tlie two cliurclies respectively, the latter furnished wltU a letter of recommendation to Philemon, his former master, residing at Colosse. The date was probably about four years after his parting witli the Ephesian elders at Miletus (Acts 20.), about 62 A. D., before his Imprisonment had become of the more severe kind, which appears in his E|)istle to the Philippians. From ch. 6. 19, 20 it is plain he had at the time, though a prisoner, some degree of freedom iu preaching, which accords with Acts '28. 23, 30. 31, where he
» EPHESIANS I. and AdopLion by Grace.
Paul Treateth of our Election
16 represented as receiving at his lodgings all inquirers. His imprisonment began in Februai-y 61 a. d., and lasted "two whole years" (Acts 28. 30) at least, and perhaps longer.
The Church of Ephesus was made up ol converts partly from the Jews and partly from the Gentiles (Acts 19. 8-10). Accordingly, the Epistle so addresses a Church constituted (ch. 2. 14-22). Ephesus was famed for its idol temple of Artemis or Diana, which, after its having been burnt down by Herostratus on the night that Alexander the Great was born (b. c. 3oo), was rebuilt at enormous cost, and was one of the wonders of the world. Henoe, perhaps, have arisen his images in this Epistle drawn from a beautiful temple: tlie Church being in true inner beauty that which the temple of the idol tried to realize in outward sliow (ch. 2. 19-22). The Epistle (ch. 4. 17 ; 5. 1-13) implies the profligacy for which the Ephesian heathen were notorious. JIany of the same expressions occur in the Epistle as in St. Paul's address to the Ephesian elders. Cf. ch 1. 6, 7 and 2. 7, as to "grace," with Acts 20. 24, 32: this may well be called
"tlie Epistle of the grace of God." [Alford.] Also, as to his "bonds," ch. 3. 1, and 4. 1 with Acts 20. 22, 23. Also ch. 1
11, as to " the counsel of God," with Acts 20. 27. Also ch. 1. 14, as to " the redemption of the purchased possession," With Acts 20. 28. Also ch. 1. 14, 18; ch. 2. 20, and ch. 5.5, as to " building up" the " inheritance," with Acts 20. 32. The object of the Epistle is "to set forth the ground, the course, and the aim. and end of the Church of the FAITHFUL IN CHRIST. He speaks to the Ephesians as a type or sample of the Church universal." [Alford.] Hence, " the Church" throughout the Epistle is^poken of in the singular, not in the plural, "churches." The Cliurch's foun-
dation, its course, and its end, are his theme alike in the larger and smaller divisions of the whole Epistle. " Everywhere the foundation of the Church is in tlie will of the Father : the course of the Church is by the satisfaction of the Bon; the end of the Church is the life in the Holy Spirit." [Alfokd.] Cf. respectively ch. 1.11; ch. 2.5; ch. 3. 16. This having been laid down as a matter of doctrine (this part closing with a sublime doxology, ch. 3. 14-21), is then made the ground of practical exhortations. In these latter also (from ch. 4. 1, onward), the same threefold
division prevails, for the Church is represented as founded on the counsel of " God the Father, who is above all, through
all, and in all," reared by the "one Lord," Jesus Christ, througb the "one Spirit" (ch. 4.4-6, &c.), who give their respective graces to the several members. These last are therefore to exercise all these graces in the several relations
of life, as husbands, wives, servants, children, &c. The conclusion is that we must put on " the whole armour of God"
(cii. 6. 13). The sublimity of the style and laxguage corresponds to the sublimity of the subjects, and exceeds almost that
of any part of his Epistles. It is appropriate that those to whom he so wrote were Christians long grounded in the
faitli. The very sublimity is the cause of the difficulty of the style, and of the presence of peculiar expressions occur-
ring, not found elsewhere.
Cf. the change made by Christ, Colossians 1. 20; ch.
1. 20. Whilst Christ in the flesh was in the form of a servant, God's people could not realize fully their heavenly privileges as sons. Now " onr citizensliip {Greek)
•J Ver. 1-23. Inscription: Origin of tub Chukch IN THE FATHKR'S ETERNAL COUNSEL, AND THE SON'S Bloodshedding : The Sealing of it by the Spirit. Thanksgiving and Pr.wer that they may fully Know God's Gracious Power in Christ towards THE Saints. 1. by r3.\\\ei\ " through the will of God:" called to the apostleship through that same "will" which originated the Church (v. 5. 9, H; cf. Galatians
is in heaven" (Philippians 3.20), where our High Priest
is ever "blessing" us. Our "treasures" are tliere (Jlatthew 6.20, 21); our aims and affections (Colossians 3.
1, 2); our hope (Colossians 1. 5; Titus 2. 13); our inheritance (1 Peter 1. 4). The gilt of the .Spirit itself, the source of the "spiritual blessing," is by virtue of Jesus having ascended thither (ch. 4. 8). in Clirist—the centre and source of all blessing to us. 4. hatli clioseii us Greek, "chose us out for Himself" (viz., out of the world, Galatians 1. 4): referring to His original choice, spoken of as past, in lilm—The repetition of the idea, " in Christ" (v.
1. 4). wUIcK are at Ephesus—See Introduction, to tke saints . . . and to the faithful—The same persons are referred to by both designations, as the Greek proves: " to those who are saints, and faithful in Christ Jesus." The
sa.ncliftcalion by God is here put before man's faith. The twofold aspect of salvation is thus presented, God's grace In the first instance sanctifying us (i. e., setting us apart in His eternal purposes as holy unto Himself) ; and our faith, by God's gift, laying hold of salvation (2 Thessalonians 2.
3), implies the paramount importance of the trutli that it
is in Him, and by virtue of union to Him, the Second Adam, the Restorer ordained for us from everlasting, the Head of redeemed humanity, believers have all their blessings (ch. 3. 11). before the foundation of the world —This assumes the eternity of the Son of God (Jolm 17. 5,
13; 1 Peter 1.2). 2. (Romans 1.7; 1 Corinthians 1. 3; 2 Corinthians 1.2; Galatians 1. .3.) 3. The doxologies in almost
24), as of the election of believers in Him (2 Timothy 1. 9; 2 Thes.salonians 2. 13). that we sliould be holy—Positively (Deuteronomy 14. 2). witljout blame—Negatively
all the Epistles imply the real sense of grace experienced by the writers and their readers (1 Peter 1. 3). From v. 3 to 14 sets forth summarily the Gospel of the grace of God : the Father's work of love, v. 3 (choosing us to hoUnes.i, v.
(ch. 5. 27 ; 1 Thessalonians 3. 13). before l»im—It is to Him the believer looks, walking as in His presence, before whom he looks to be accepted in the judgment (Colossians
4; to sonship, v. 5; to acceptance, v. 6): the Bon's, v. 7 (redemption, V. 7; knowledge of the mystery of His wilt, v. 9; an inheritance, v. 11): the Holy Spirit's,!'. 13 {sealing, v. 13; giving an earnest of the inheritance, v. 14). the God and Father of . . . Christ—and so the God and Father of us who are in Him (John 20. 17). God is "the God" of the man Jesus, and "the Father" of the Divine Word. The Oreek is, " Blessed us," not " hath blessed us ;" referring to the past original counsel of God. As in creation (Genesis
1. 22; cf. Revelation 7. 15). iii love—Joined by Bengel,
&c., with V. 5, "in love having predestinated us," &c. But English Version is better. The words qualify the whole clause, " that we should be holy . . . before Him." Ijove, lost to man by the fall, birt restored by redemption, is the root and fruit and sum of all holiness (ch. 5. 2; 1 Thessalonians 3. 12, 13). 5. predestinated—More special in lespect to the end and precise means, than "chosen", or
1.22) so In redemption (Genesis 12. 3; Matthew 5. .3-11 ; Z'>.
elected. "We are " chosen" out of the rest of the world; " predestinated" to all things that secure the inheritance for us (w.
34) God "blesses" his children; and that not in mere words, but in acts, ns—all Christians, blessings— (Vi-ecA, " blessing." "All," i. e., " every possible blessing for time and eternity, which the Spirit has to bestow" (so "spiritnal" means; not "spiritual," as the term is now used, as opposed to l-odily). in lieavenly places—A phrase five times found In this Epistle, and not elsewhere {v. 20; ch.
11; Romans 8. 29). "Foreordained.'^ by Jesus Oreek, "through Jesns." to himself—the Father (Colossians 1.
20). Alford explains, "adoption . . . into Himself," i. e., HO that we should be partakers of tlie Divine nature (2 Peter
1.4). Lachmann reads, " unto i^'tm." The context favours the explanation of Cai.vin, &c. : God has regard to Him-
2. 6: 3. 10; 6. 12); Oreek, "in the heavenly places." Christ's ascension is tne meanK of Introducing us into the heavenly places, which by our slu were barred against us.
self and the glory of His grace (v. 6, 12, 14) as His ultimate end. He had one only begotten Son, and He was pleased
Our Adoption by Grace is the EPIIESIANS I. True Foundation of Man' s Sulvation,
t. e., " which He purposed in Himself" (v. 9) witJi a view to the economy of (the gracious administration belonging to) the fulness of the times (GrfcA;, " fit times,"' "seasons"). More comprelieusive than " the fulness of the time" (Galatiaiis 4. 4). The whole of the Gospel times (plural) is meant, with the benefits to the Church dispensed in them severally and successively. Cf. " llie ages to come" (ch. 2,
for His own glory, to choose out of a lost world many to becoiue His ni'.opted sons. Translate, "viUo Himself." the good pU-asui-c of Ills will—So the Greek (Jlatthew 11.
26; Luke 10. 21). We cannot go beyond " the good pleasure of His will'' iu searching into the causes of our salvation, or of any of His works (v. 0). (Job 33. 13.) Why ueedest thou pliilosopliize aboutan iraaginarj' world of optimism ? Thj' concern is to take heed tliat thou be not Ijad. There was nothing in us which deserved His love (v. 1,9,11). [bENGEL.] 6. (Ver. 7, 17, 18.) Tlie end aimed at (Psalm
7). "The ends of the ages" (ffrecA;, 1 Corinthians 10.11); "the times (same Greek as here, 'the seasons,' or 'fltly appointed times') of the Gentiles" (Luke 21. 24); "the seasons whicli tlie Father hath put in His own power" (Acts 1.7); "the times of restitution of all tilings which God liath spoken by the prophets since the world began" (Acts 3. 20, 21). The coming of Jesus at the first advent, " in tlie fulness of time," was one of these " times." The descent of the Holy Ghost "when Pentecost was fully come" (Acts 2. 1), was another. Tlie testimony given by the apostles to Him "iu due time" ("in its own .seasons,"
50. 23), i. e., Tliat the glory of His grace may lie praise^l by
all His creatures, men and angels, wliertlji—Some of the oldest MSS. read, " which." Then transliile, " whicli He graciously bestowed on us." But Enrjlisli Version is supported by good MSS. and the oldest versions, iis accepftd—A kindred Greek word to "grace:" Churitos,
echarilosen : translate, "graciously accepted;" "made us subjects of His grace;" "embraced us in the arms of His grace" (lloraans 3. 24; 5. 15). in <lie Belovni—Pre-eminently so called (Matthew 3.17; 17. 5; John 3. 35; Colossians 1. 13). CreeA;, "Son of His love." It is only " in PIiS Beloved" that He loves us (v. 'A; 1 John 4.9, 10). 7. In wlioin—" the Beloved" (r. 6; Romans 3. 21). we lia-ve—as
Greek) (1 Timothy 2. 6) was another. The conversion of the Jews " when the times ,ot the Gentiles are fulrilled," the second coming of Christ, the "restitution of all things," the millennial kingdom, the new heaven and earth, shall be severally instances of "the dispensation of the fulness of the times," i.e., "the dispensation of" the Gospel events and benefits belonging to their respective "times," when severally filled up or completed. God the Father, according to His own good pleasure and purpose, is tiie Dispenser both of the Gospel benefits, and of their several lifting times (Acts 1.7). gather togetlier in one— trcce/ir, " sum up under one head;" "recapitulate," The "good pleasure which lie purposed," was " to sum up all things (Greek, 'the whole range of things') in Christ"
fx present possession, redemjitioii Greek, "our (lit., the) redemption ;" the redemption which is llie grand subject of all revelation, and especially of the Is'ew Testament (Romans 3. 24), viz., from the power, guilt, and penal consequences of sin (Matthew 1. 21). If a man were unable to redeem himself from being a bond servant, his kinsman might redeem liim (Leviticus 2-5. 4S). Hence, antitypically the Son of God became the Son of man, that as our kinsman He might redeem us (Mattliew 20. 28). Another "redemption" follows, viz., that "of the purchased possession" Iiereafter {v. 14). tliroHgU his blood—(Ch. 2. 13)—as the instrument; the propitiation, i. e., tlie consideration (devised by His own love) for which He, who was justly angry (Isaiah 12. 1), becomes propitious to us; the expiation, tlie price paid to Divine justice for our sin (Acts 20.
(Grct'A;, " the Christ," i. e.. His Christ). [Alford.] God'a purpose is to sum up the whole creation iu Clirist, the Head of angels, with whom He is linked by His invisible nature, and of men with whom He is linked by His humanity; of Jews and Gentiles; of the liviii;i and the dead (ch. 3. 15) ; of animate and inanimate creation. Sin has disarranged the creature's relation of subordination to God. God means to gather up all together in Christ; or as Colossians 1. 20 saith, "By Him to reconcile all things unto Himself, whether things in earth or things in heaven." Alford well says, "Tlie Churcli of which
28; Romans 3. 25; 1 Corinthians 6. 20; Colossians 1. 20; 1 Peter 1. 18, 19). the forgiveiitss of sins Greek, " the remission oH our transgressions :" not merely " 2^retermission,"
as the Greek (Romans 3. 25) ought to be translated. Tliis " remission," being the explanation of " redemption," includes not only deliverance from sin's penalty, but from
flie apostle here mainly treats, is subordinated to Him iu the highest degree of conscious and joyful union; those who are not His spiritually, iu mere subjugation, yet consciously ; the inferior tribes of creation unconsciously; but objectively, all are summed up in Him." 11. In whom—By virtue of union to whom, obtained an inheriianee — Zt^, "We were made to have an inheritance." LWahi,.] Cf. I'. IS, "His inheritance iu tliesaints:" as i//.s inheritance is there said to be in them, so tlie irs is liere said to be in Him (Acts 26. 18). However, v. 12, " That we should i!E TO . . . His glory'; (not " that we should have"), favours the translation of Bengei,, Kllicott, itc., " We were Hirtde an inheritance." So the literal Israel (Deuteronoiui' 4. 20; 9.29; 32.9). "Also" does not mean "we also," nor tis English Version, "in whom also;" but, besides His having "made Ivuown to us His will,'' we were also " made His inlieritance," or " we have also obtained an inheritance." predesiliikated—( V. 5.) Tlie forcordlnation of Israel as tlie elect nation, answers to that of the spiritual Israelites, believers, to an eternal inheritance, whicli is tiie tiling me.ant litre. The " we" here and in v,
its pollution and enslaving power, negatively; and the reconciliation of an ofTended God, and a satisfaction unto a Just God, positivelj-. riches of his grace—(Ch. 2. 7) "the exceeding riches of His grace." Cf. i-. 18. and ch. 3.
16, "according to the riches of His glory :" so that " grace"
Is His "glory." 8. Rather, "Wliich He made to abound towards us." all wisdom and prudence—" Wisdom" in devising the plan of redeeming mankind ; "prudence*" in executing it by the means, and in making all the necessary arrangements of Providence for that imrposo. St. Paul attril)utes to the Gospel of God's grace " all" possible
"wisdom and prudence," in opposition to the l)oasls of wisdom and prudence which the unbelieving ,Iews and heathen philosophers and false apostles arrogated for their teachings. Christ crucified, though esteemed "foolishness" by the world, 4s "tlie wisdom of God" (1 Corinthians 1. 18-30). (."f. ch. 3. 10, " the manifold wisdom of God." 9. " He hath abounded," or "made (grace) to abound toward us" (V. 8), in thai He made knotvn to us, i^ii., expi'rinient-
lvll.y, in our hearts, tlie mystery—God's purpose of redemption hidden heretofore in His counsels, but now revealed (ch. C. 19; Romans 16. 25; Colossians 1. '26, 27). Tliis "mystery" is not like the heathen mysteries, whicli were imparted only t') the initiated few. All Christiansare the initiated. Only unl)elievers are the uninitiated, nccordIn;; to his good pleasure—Showing tlu; cause why "He hath made known to us tlie mystery," His own loving "good i>lfasuri:" toward ns; also the time an<l manner of His doing so, are according to His good pleasure, piirposed— ( K. 11.) In himself—God the Father. liUNGKL takes it, "in Him," i. c., Christ, as v. 3, 4. But the propter name, " in Ctn-ist," v. 10, immediately aller, is incoiisisl,eiit with His being here meant by the pronoun. 10. Trans-
12, means Jewish believers (whence the reference to tlie clei tion of Israel nalionally arises), as contrasted with "you" (V. 13) Gentile believers, purpose— Rcpealetl from "purposed" (0.9; ch. 3. 11). Tlie Church existed in the mind of God eternally, before it existed In creation, counsel of Itis . . . will—u, 5, "the good pleasure of His will." Not arbitrary caprice, but Inlinite wisdom t"coun» sel") joined Willi sovereign will. Cf. his address to the same Fplu'siaiis, Acts 20. 27, "All the counsel o!' God** (Isaiah 28. 29). Alike in tlie natural and spiritual creations, God is not an agent constrained by necessity, " Wheresoever counsel is, there is election, or else it is vain; where a will, there must be freedom, or else it Is weak." [i'EAllSON.J VZ. (V. 6, 11.) who llrst trusted iu