Chapter XXVII (continued, part 17)
iate, "l/nlo the disponsutloii of tho fulness of the limes,"
The Mystery of Election and Adoption EPHESIANS I. cannot Easily be Attained to.
Christ—rather (we Jewish Christians), " who have before hoped in the Clirist :" who before the Christ came, loolied forward to His coming, waiting for tlie consolation of
The Father of that infinite glory which shines in the ftice of Christ, who is "the glory" (the true Shekinah); through whom also " the glory of the inheritance" («. 18) shall be ours (John 17.24; 2 Corinthians 3. 7 to 4. 6i. the spirit of wisdom—whose attribute is infinit;e wisdom, and who works wisdom in believers (Isaiah 11.2). and revelation—whose function it is to reveal to believers spiritual mysteries (Jolm 16. 14, 15; 1 Corinthians 2. 10). in the knowledge—rather, as Greek (see Note, 1 Corintliians
Israel. Cf. Acts 26. 0, 7, "I am judged for the hope of the
proinise made of Ooil unto our fathers : y.nio which our twelve
tribes, instantly serving God day and night, hope to come." Acts 28. 20, " the hope of Israel." [Aj^fokd.] Cf. v. 18 ; ch. 2.
12; 4.4. 13. In ivJiom ye also—Ye Gentiles. Supply as Englinh Version, "trusted," from v. 12; or "are." The priority of us Jews does not exclude you .Gentiles from sharing in Christ (cf. Acts 13. 46). tlie word of truth the instrument of sanctification, and of the new birth (John 17. 17; 2 Timothy 2. 15; James 1. 18). Cf. Colossiaus
13. 12), "in the full knowledge of Him," viz., God. 18. »inderstanding— The oldest MSS., versions, and fatliers, read "heart." Cf. the contrary state of the unbelieving, the heart being in fault (ch. 4. 18; Matthew 13. 15). 7'rans-
1. 5, where also, as here, it is connected with " hope." Also ch. 4. 21. sealed—as God's confirmed children, by the Holy Spirit as the seal (Acts 19. 1-6; Romans 8. 16, 23;
late, " Having tlie eyes of your heart enlightened" (ch. 5.
14; Matthew 4. 16). The first efl'ect of the Spirit moving ia the new creation, as in the original physical creation (Genesis 1. 3; 2 Corinthians 4. 6). So Theophilus to AuTOLYCUS, 1. 3, "the ears of tlie heart.'' Wiiere spiritual
A'oie, 2 Corinthians 1.22; 1 John 3. 24). A seal impressed on a document gives undoubted validity to the contract in it (John 3. 33; 6. 27 ; cf. 2 Corinthians 8.3). So the sense of " the love of God shed abroad in the heart by the Holy Ghost" (Romans 5. 5), and the sense of adoption given through the Spirit at regeneration (Romans 8. 15, 16), assure believers of God's gc^od-will to them. The Spirit, like a seal, impresses on the soul at regeneration the image of our Father. The "sealing'' by the Holy Spirit
light is, there is life (John 1. 4). Tlie heart is " the core of
life" [Harless], and the fountain of the thoughts ; whence "the heart" in Scripture includes the mind, as well as the Inclination. Its "eye," or inward vision, both receives and contemplates the liglit (Matthew 6. 22, 23). The eye
is tlie symbol of intelligence (Ezekiel 1. 18). the hope of his calling—the hope appertaining to His having called you; or, to the calling wherewith He has called you. and—Omitted in the oldest MSS. and versions, riches of the glory, &c.—(Colossians 1. 27.) his Inheritance in the saints—The inheritance which he has in store in the case of the saints. I prefer explaining, "Tlie inheritance which He has in his saints." (See JVote, v. 11 ; Deuteronomy 32. 9.) 19. exceeding—"surpassing." power to usward who hcllcve—The whole of the working of His
is spoken of as past once for all. The witnessing to our hearts that we are the children of God, and heirs (v. 11), is the Spirit'sprese/ii testimony, the "earnest of the (coming) inheritance" (Romans 8. 10-18). that Holy Spirit of promise—rather, as the Greek, "The Spirit of promise, even the Holy Spirit :" The Spirit promised both in tlie Old and New Testaments (Joel 2.28; Zecharia^ 12.10; John 7. 38, .39). "The word" promised the Holy Spirit. Those who "believed the word of truth" were sealed by the Spirit accordingly, l*. earnest—the first instalment paid as a pledge that the rest will follow (Romans 8.23; 2 Corinthians 1.22). until—rather, "Unto the redemption," &c. ; joined thus, "ye were sealed
grace, whicli He is carrying on, and will carry on, in us who believe. By the term " saints"' (u. 18), believers are regarded as absolutely perfected, and so as being God's inheritance; in this verse, as in the course of fighting the good fight of faith, according to—in accordance with what might be expected from, working Greek, "the energizing;" ZranstaZe, " the effectual working" (ch. 3. 7). The same superhuman power was needed and exerted to make us believe, as was needed and exerted to raise Christ from the dead (v. 20). Cf. Philippians 3. 10, "the power of His resurrection" (Colossians 2. 12; 1 Peter 1.3-5). of his mighty power— Greek, "of the strength of his might." 20. In Christ—as our "first-fruits" of the resurrection, and Head, in virtue of God's mighty working in whom His power to us-ward is made possible and actual. [Alford.] when he raised him—" in that He raised Him." The raising of Christ is not only an earnest of our bodies being hereafter raised, but has a spiritual power in it involving (by virtue of our living union with Him, as members with the Head) the resurrection, spiritually of the believer's soul now, and, consequently, of his body hereafter (Romans 6. 8-11; 8.11). The Son, too, as God (though not as man), had a share in raising His own human body (John 2. 19; 10. 17, 18). Also the Holy Spirit (Romans 1. 4; 1 Peter 3j 18). set him—Greek, "made Him
(v. 13) unto," i. e., for the purpose of, and against, the accomplishment of "the redemption," viz., not the redemption in its first stage, made by the blood of Christ, which secures our title, but, in its final completion, when the actual possession shall be ours, the full " redemption of the body" (Romans 8. 23), as well as of the soul, from every infirmity (ch. 4. 30). The deliverance of the creature (the body, and the whole visible creation) from the bondage of corruption, and from the usurping prince of this world, into the glorious liberty of the children of God (Romans 8. 21-23; 2 Peter
3. 13). of the purchased possession—God's people purcha.ied (acquired, Greek) as His peculiar (Greek) possession by the blood of Christ (Acts 20. 28). We value highly that which we pay a high price for; so God, His Church (ch. 5.
25, 26; 1 Peter 1. IS; 2. 9; Malachi 3. 17, Margin, "my special treasure"). 15. Wherefore-Because ye are in Christ and sealed by His Spirit (u. 13, 14). I also—on my part, in return for God's so great benefits to you. after I heard— ever since I have heard. Not implying that he had only heard of their conversion: an erroneous argument used by some against l)>e address of this Epistle to the Ephesians (Note, v. 1) ; but referring to the report he had heard since he v/SLS with them, as to their Christian graces. So in the case of Philemon, his "beloved fellow-labourer" (Philemon 1), he uses the same words (Philemon 4, 5). your faith—rather, as Greek, "the faith among j'ou,"
sit." The glorious spirits stand about the throne of God, but they do not sit at God's right hand (Hebrews 1. 13). at his own right hand—(Psalm 110. 1.) Where He remains
tilil all His enemies have been put under Ilis feet (1 Corinthians 15.24). Being appointed to "rule in the midst of His enemies" during their rebellion (Psalm 110. 2), Ho
shall resign His commission after their subjection [Pearson] (Mark 10. 19; Hebrews 1. 3; 10. 12). In the heavenly places—(V. 3.) As Christ has a literal body, heaven is not merely a state, but a place; and where He is, there His people shall be (John 14. 3). 81. Greek, "Far (or high) above all (ch. 4. 10) principality (or rule, 1 Corinthians 15.
t. e., which many (not all) of you have, love unto all the aaluts— of whatever name, simply because they are saints. A distinguishing characteristic of true Cliristianlty (ch. 6. 24). " Faith and love he often joins together. A wondrous pair." [Chkysostom.] Hope is added, w. 18. 16. (Colosslans 1. 9.) of you—Omitted in the oldest MSS. Then the translation may be as English Version still, or as Alford, "Making mention of them" (yonr "faith and love"). 17. A fit prayer for all Christians, the God of om Lord .leuus—Appropriate title here ; as in v. 20-22 he treats of God's raising Jesus to be Head over all things to
24), and authority, and power (Matthew 28. 18), and dominion (or lordship)." Cf. Philippians 2.9; Colossians 1.16; Hebrews 7.26; 1 Peter 3. 22. Evil spirits (who are similarly divided into various ranks, ch. 6. 12), as well as angels of
light, and earthly potentates, are included (cf. Romans 8.
38). Jesus is "King of kings, and Ijord of lords" (Revelation 19. 16). The higher is His honour, the greater la that of His people, who are His members Joined to Him
ihe Church. Jesus Himself called the Father " My God" (Matthew 27. 46). the Father of glor}-—(Cf. Acts 7. 2.)
CIltisI the Head of the Church. EPHESIANS II. TVhat v:c are by Xaiure and by Grace.
the Head. Some philosophizing teachers of the school of Simon Magus, in Western Asia Minor, liail, according to Iren^us and Epiphanius, taught their hearers these names of various ranks of angels. St. Paul shows that the truest wisdom is to know Christ as reigning above them all. every name—every being whatever. "Any other creature" (Romans 8. 39). in tUis -worid— Greek, "age," i. e., the present order of things. "Things present
by he fell. ".Sin" (Greek, " Hatnartia") Implies Innate corruption and alienation from God (lit., erring of the mind from tlie rule of trutli), exhibited in acts of sin (Greek, " Hamarlemata''). Bengel refers "trespasses" to the Jews who had the law, and yet revolted from it; "sins," to the Gentiles who know not God. 2. the course of thia world—the career (lit., "the age," cf. Galatians 1.4), or present system of this world (1 Corinthians 2. 6, 12; 3. 18,
. . . things to come" (Romans 8. 38). that ... to come "Names uinch now we know not, but shall know hereafter in luaven. We know that the emperor goes before
19, as opposed to "the world to come"): alien from God, and lying in the wicked one (1 John 5.19). "The age" (which is something more eternal and ethical) regulates "the world" (which is something more external), the prince of the power of the air—the unseen God who lies underneath guiding " the course Of this world " (2 Corinthians 4. 4) ; ranging through the air around us : cf. Mark
all, though we cannot enumerate all the satraps and ministers of bis court; so we know that Christ is set above
all, although we cannot name them all." [Bengel.] 2'-?. put . . . under Greek, "put in subjection under" (Psalm
8.6; 1 Corinthians 15.27). gave . . . to the Church—for her special advantage. The Greek order is emphatic: "Him He gave as Head over all things to the Church." Had it been any one save Him, her Head, it would not have been the boon It is to the Church. But as He is Head over all things who is also her Head (and she the body), all things are hers (1 Corinthians 3. 21-2S). He is OVER ("far above") all things; in contrast to the words, "TO the Church," viz., for her advantage. The former are subject; the latter is joined with Him in His dominion over them. " Head" implies not only His dominion, but our union ; therefore, while we look upon Him at the right hand of God, we see ourselves in heaven (Revelation 3. 21). For the Head and body are not severed by anything intervening, else the body would cease to be tlie body, and the Head cease to be the Head. [Pearson from ChrysosTOM.] 33. his hody—His mystical and spiritual, not lit-
4.4, "fowls of the air" (Greek, " heaven ") i. e., (i'. 15), "Satan" and his demons. Cf. ch. 6. 12; John 12. 31. Christ's ascension seems to have cast Satan out of heaven (Revelation 12. 5, 9, 10, 12, 13), where he had been heretofore the accuser of the brethren (Job 1). No longer able to accuse in heaven those justified by Christ, the ascended Saviour (Romans 8. .33, 34), he assails them on earth with
all trials and temptations ; atad " we live in an atmosphere poisonous and impregnated with deadly elements. But a mighty purification of the air will be effected by Christ's coining" [Auberlen], for Satan shall be bound (Revelation 12. 12, 13, 15, 17; 20. 2, 3). "The power" is here used collectively for the "powers of the air ;" in apposition with which " powers " stand the "spirits," comprehended in the singular, "the spirit," taken also collectively : the aggregate of the " seducing spirits " (1 Timotliy
4. 1) which " work now (still ; not merely, as in your case,
eral, body. Not, however, merely tigur.ative, or metnplior-
' in t\me past') in the sons of disobedience" (a Hebraism : men who are not merely by accident disobedient, but who are essentially sons of disobedience itself: cf. Matthew 3.
Ical. He is really, though spiritually, the Church's Head. His life is her lite. She sliares his crucitixion and His consequent glory. He possesses everything, His lellowBhip with the Father, His fulness of the Spirit, and His glorified manhood, not merely for Himself, but for her, who has a membership of His body, of His flesli, and of His bones (ch. 5. 30). fulness—"the flUed-up receptacle." [Eadie.] The Church \ii dwelt in and filled by Chri.it. She
7), and of which Satan is here declared to be "the prince." The Greek does not allow "the spirit" to refei' to Satan, "the prince " himself, but to " the powers of the air" dt which he is prince. The powers of the air are the embodiment of that evil "spirit" which is the ruling principle of unbelievers, especially the heathen (Acts 26. IS), as opposed to the spirit of the children of God (Luke 4.33). The potency of that "spirit" is shown in the "disobedience" of the former. Cf. Deuteronomy 32. 20, "children In whom is no faith " (Isaiah 30. 9; 57. 4). They disobey the Gospel both in faith and practice (2 Thessalonians 1. 8; 1. Corintliiaiis J. 12). 3. also we—i. e., we also. St. Paul here joins liiffiself In the same category with them, passing from tlie second person (v. 1, 2) to the first person here, all—Jews and Gentiles, our conversation—" our way of life" (2 Corinthians 1.12; 1 Peter 1.18). This expression implies an outwardly more decorous course, than the open " walk " in gross sins on the part of the majority of Ephesians In times past, the Gentile portion of whom may Ije specially referred to in v. 2. Paul and his Jewish countrymen, though outwardly more seemly than the Gentiles (Acts '26. 4, 5', 18), had been essentially like them in living to the unrenewed flesh, without the Spirit of God. fulfilling— GrecA-, "doing." mlnA— Greek, "our thoughts." Mental suggestions and purposes (independent of God), as distinguished from the blind impulses of "the tlesh." and were by nature—He intentionally breaks off the construction, substituting " and we were "
Is the receptacle, not of His inherent, but of His communicated, plenitude of gifts and graces. As His is the "fulness" (John 1. 16; C'olossians 1. 19; 2. 9) inherently, so she
Is His " fulness " by His impartation of it to her, in virtue of her union to Him (ch. 5. 18; Colossians 2. 10). "The full manifestation (>{ His being, because penetrated by His life." [Con ybeare and HowsoN.] Sheis tlie continue<I revelation of His Divine life in human form ; the fullest represen-
tative of His plenitude. Not the angelic liierarchy, as false teachers taught (Colossians 2. 9, 10, 18), but Christ Himself
Js the " fulness of the God-head," and she represents Him. KOPPE translates leufi probably, " the whole universal multitude." mieth all in all—Christ as the Creator, Preserver, and Governor of the world, constituted bjGod (Colossians 1. 16, &c.), fills all the univcise of things with all things. " Fills all creation with wli a tever it possesses." [Alford.] The Greek is "Filleth for Himself."
CHAPTER II. ^ Ver. 1-22. God's Love and Grace in Quickening us, ONCE Dead, through Christ. His Purpose in Doing so: Exhortation Based on our Privileges as Built TOQETIIER, AN IIOI.Y TEMPLE, IN CHRIST, THROUGH THE Spirit. 1. And you—" You also," among those who have experienced his mighty power in enal)ling them to believe (v. 19-23). hath he quickened—Supplied from the Greek
for "and b(!ing," to mark emphatically his and thelr;)(Mt state by nature, as contrasted with their present state by grace. Not merely is it, wo had our way of life fuKlllIni? our llcshly desires, and so being children of wrath; hut
ive were b)i nature originally "children of wrath," and so consequent l.v had our way of life fnltllllng our fleshl.y desires. "Nature," In Greek, implies that which has groivn In us as the iKculiarity of our being, growi(jg with our pi()wtli,and si iciigl hfuing with our strength, as distinguished from tliat whi('li has been wrought on us by mere external inllucnces: what Is Inherent, not ncquiicd (.lob
(v. 5). dead—s|)lrllually (Colossians 2. 13). A living corpse: without the gracious presence of God's Spirit in the soul, and so unable to think, will, or do aught that Is holy, in trespnssoH . . . sins in them, as the eli'iucnt In which the unbeliever Is, and through which he is dead to (he true life. Sin Is the death of the soul. Isaiah 9.2; John 6.25, "dead" (spiritually), 1 Timothy 5. 6. "Alienated from the life of God " (oil. 4. 18). Translate, as Greek, " In t/our trespasses," Ac. "Trespass" In Greek, exprenHes a VALi, or LAPSE, such as the transgression of Adam whore-
14. 4; Psalm 51. 5). An incidental proof of the doctrine of original sin. children of wrath—not merely "sons," as in 1 lie Greek, "sons of disobedience " (v. 2), but "children "
by ginirriilion ; not merely by adoption, ixs "sons" might
Tflinl we are by Grace. EPHESIANS II. We are Made for Good Works,
be. The Oreek order more emphatically marks this innate corruption: "Those who in their (very) nature are children of wrath;" v. 5, "grace" is opposed to "nature" here; and i(i?t)a«ion (Implied in t).5, 8, "saved ") to " wrath."
ply simply the 9L%.is foUoivin^ upon Christ's " raising them up together" spiritually (v. 6). kindness-" benignity." through Christ—rather, as Greek, " in Christ;" the same expression as is so often repeated, to mark that all our blessings centre "in Him." 8. Forillustrating "the exceeding riches of His grace in kindness." Translate as in V. 5, "Ye are in a saved state." through faith—The effect of the power of Christ's resurrection (cli. 1. 19, 20; Philippians 3. 10) whereby we are " raised together" with Him (v. 6; Colossians 2. 12). Some of the oldest MS.S. read, "through joxxx{lit., '<7te') faith." The instrument or mean of salvation on the part of the person saved ; Christ alone is the meritorious agent, and that viz., the act of believing, or "faith." "Of yourselves" stands in opposition to, "it is the gift of God" (Philippians 1. 29). " That which I have said, 'tlirough faith,' I do not wish to be understood so as if I excepted /cii77i itself from grace." [EsTius.] "God Justifies the believing man, not for the worthiness of his be-
Of. Article IX., Church of England Common Prayer Book. "Original, or birth-sin, standeth not in the following of Adam, but is the fault and corruption of the nature of every man, naturally engendered of Adam [Christ was supernaturally concQWed by the Holy Gliost of tlie Virgin], whereby man is very far gone from original righteousness, and is of his own nntiire inclined to evil; and therefore. In every person born into tliis world, it deserveth God's wrath and damnation." St. Paul shows that even the Jews, who boasted of their birth from Abraham, were by natural birth equally children of wrath as the Gen-
tiles, whom the Jews despised on account of their birth from idolaters (Romans 3. 9; 5. 12-14). " Wrath abideth" on all who disobey the Gospel in faith and practice (John
lief, but for the worthiness of Him in whom he Ijelieves." [Hooker.] The Initiation, as well as tlie increase, of faith, is from the Spirit of God, not only by an external proposal of the word, but by internal illumination in the soul. [Pearson.] Y''et "faith" cometh by the means which man mustavail himself of, viz., " hearing the word of God" (Romans 10. 17), and prayer (Luke 11. 13), thougii the blessing is wholly of God (1 Corinthians 3. 6, 7). 9. not of works—This clause stands in contrast to " by grace," aa
8. 36). The phrase, "children of wrath," is a Hebraism, t. objects of God's wrath from childhood, in our natural state, as being born in the sin which God hates. So "son of death" {Margin, 2 Samuel 12. 5); "son of pei'dition" (John 17. 12; 2 Thessalonians 2. 3). as others —Greek, "as the rest" of mankind are (1 Thessalonians 4.
13). It. God, who Is rich Greek "(as) being rich in mercy." for—i.e., "6pcaiMe 0/ His great love." This was the
special ground of God's saving us; as " ricli in mercy" (cf.
is confirmed by Romans 4. 4, 5 ; 11. 6. lest—rather, as Greek, " that no man should boast" (Romans 3. 27 ; 4. 2). 10. workmanship—Ki., " a thing of His making ;" " liandivvork." Here the spiritual creation, not the physical, is referred to (d. 8, 9). created—having been created (ch. 4.
t). 7 ; ch. 1. 7 ; Romans 2. 4 ; 10. 12) was the general ground. "Mercy takes away misery; love confers salvation." [Bengel.] 5. dead In sins—The best reading is in the Oreek, "dead in our (lit., the) trespasses." quickened—
"vivified" spiritually, and consequences hereafter, corporally. Tliere must be a spiritual I'esurrection of tlie
24 ; Psalm 102. 18 ; Isaiah 43. 21 ; 2 Corinthians 5. 5, 17). unto —"for good works." " Good works" cannot be performed until we are new "created unto" them. St. Paul never calls the works of the law " good works." We are not saved by, but created unto, good works, before ordained Greek, " before made ready" (cf. John 5. 36). God marks out for each in His purposes beforehand, the particular good works, and the time and way which He sees best. God both malces ready by His providence the opportunities
soul, before there can be a comfortable resurrection of tlie bodj- [Pearson] (John 11. 25, 26; Romans f^. 11). together with Christ—The Head being seated at God's right hand, the body also sits there with Him. [Chkysostom.] We are already seated there in Him ("in Christ Jesus," v. 6), and hereafter shall be seated by Him ; in Him already as In our Head, which is the ground of our hope; by Him hereafter, as by the conferring cause, when hope shall be swallowed up in fruition. [Pearson.] What God wrought in Christ, He wrought (by the very fact) in all united to Christ, and one with Him. by grace ye are snveA— Greek, "Ye are in a saved state." Not merely "ye are Ijeing saved," l)ut ye " are passed from death unto life" (John 5.
for the ivorks, and makes us ready for their perfoj iiiance (John 15. 16; 2 Timothy 2. 21). that we should walk in them—not "be saved" by them. Works do not justify, but Oie Justified man works (Galatians 5. 22-25). 11. The Greek order in tlie oldest MSS. is, "That in time past (lit., once) ye," i&c. Such remembrance sharpens gratitude and strengthens faith (i'. 19). [Bengei..] Gentiles In the flesh —i.e., Gentiles in respect to circumcision, called Uncircumclsion—The Gentiles were called [in contempt], and were, the Uncircumoision ; the Jews were called, but were not truly, the Circumcision. [Ellicott.] in the flesh made by liands—as opposed to tlie true "circumci.sion of the heart in the .Spirit, and not tlie letter" (Romans 2. 29), "made without the hands in putting otT the body of the sins of the flesh by the circumcision of Christ" (Colossians
24). Salvation is to the Christian not a tiling to be waited for hereafter, but already realized (1 John 3. 11). Tlie parenthetic introduction of this clause here (cf. v. 8) is a burst of St. Paul's feeling, and in order to make the Ephesians feel that grace from first to last is the sole source of salvation ; hence, too, he says " ye," not " we." 6. raised ng up together—with Christ. The " raising up" presupposes previous quickening of Jesus in the tomb, ami of us in the grave of our sins, made ns sit together— \vi I h Christ, viz., in His ascension. Believers are bodily in heaven in point of right, and virtually so in spirit, and have each tlieir own place assigned there, which in due time tliey shall take possession of (Philippians 3. 20, '21). He does not say, " on theright hand of God ;" a prerogative reserved to Clirist peculiarly; though they shall share His throne (Revelation 3. 21). In Christ Jesus—Our union with Him is the ground of our present spiritual, and future bodily, resurrection and ascension. " Christ Jesus"
2. 11). 13. without Christ Greek, " separatefrom Clirist ;" having no part in Him ; far from Him. A different Greek word (aneit) would be required to express, " Christ was not present witli you." [Tittm.] alietxs— Oreek, "alienated from." Not merely "separated from." The Israelites were cut off from the commonwealth of God, but it was as being self-righteous, indolent, and unworthy, not as aliens and strangers. [Chrysostom.] Tlie expression, "alienated from," takes it for granted that the Gentiles, before they had apostatized from the primitive tiuth, had been sharers in light and life (cf. ch. 4. IS, 2.1). TUo hope of redemption through tlie Messiah, on their subsequent apostasy, was embodied into a definite "commonwealth" or polity, viz., that "of Israel," from which the Gentiles were alienated. Contrast v. 13; ch. 3. 6; 4,
is the plirase mostly used in this Epistle, in wliich tlie
office ot the Christ, the Anointed prophet, priest and Iting,
Is thf prominent thouglit; when the Person is prominent, "Jesus Christ" is the phrase used. 7. Oreek, "That He might show fortli (middle reflexive voice; for His own glory, ch. 1. 6, 12, 14) In the ages which fvre coining on,"
f. e., the blessed «f/f?s of the Gospel which supersede " the
4, 5, with Psalm 147. 20. covenants of promise—rather, ". . . of the promise," viz., "to thee and th.y seed will
Offe (Oreek, for 'course') of this world" (v. 2), and the past "ages" from which the mystery was liidden (Colossians
I give this land" (Romans 9. 4; Galatians 3. 16). The plural implies the several renewals of tlie covenant with Aliraliam, Isaac, and Jacob, and with the whole people at Sinai. [Alford.] "Tlie promise" is sin-
I. 26, 27). These good age.<i, though beginning with the
first preaching of the Gospel, and thenceforth continually ttuveediny oneanother, are not consummated t ill the Ijord's coming again (cf. ch. 1. 21; Hebrews 6.'5). The words, " coming on," do not exclude the time then present, but im-
gular, to signify that the covenant, in reality, and
.345
Union of Ihe Once Alien Gentiles EPHESIANS II. with the Jews in ClinsU
concerned (Colossians 2. 11), substituting for it the law of love, which is tlie everlasting spirit of the law, and which flows from the realization in the soul of His love in His death for us. Translate what follows, " That He might make the two (Jews and Gentiles) into one new man." Not that He might merely reconcile the two to each other, but incorporate tlie two, reconciled in Him to God, into one new man; the old man to which both belonged, the enemy of God, having been slain in His flesh on the cross. Observe, too, one new in.in ; we are all in God's sight but one in Christ, as we are but one in Adam. [Alford.] ifialclng peace—primarily between all and God, secondarily between Jews and Gentiles ; He being " our peace." This " peace-making " precedes its publication (v. 17). 16.'
substantially, is one and the same at all times, but only (Ulicrent in its accidents and external circumstances (cf. Hebrews 1. 1, "at sundry times and in divers manners"), witliout . . . Iiope — beyond this life
(1 Corinthians 15. 19). The conjectures of heathen philosophers as to a future life were at best vague and utterly unsatisfactory. They had no Divine " promise,'' and therefore no sure ground of " hope." Epicurus and Aristotle did not believe in it at all. Tlie Platonists believed the soul passed through perpetual changes, now happy, and then again miserable. The Stoics, that it ex-
isted no longer than till the time of the general burning up of all things, witliout God— GVee/c, "atheists," i. e., they had not "God" in the sense we use the word, the Eternal Being who made and governs all things (cf. Acts U.
Translate, " Might altogether reconcile them both in one body (the Church, Colossians 3. 15) unto God through His cross." The Greek for "reconcile" {apocatalaxe), found only here and Colossians 1. 20, expresses not only a return to favour with one (catallage), but so tt) lay aside enmity that complete amity follows; to pass from enmity to complete reeoneiliation. [Tittm.] slain-tlie eninlly— i;i2., that had been between man and God; and .so that between Jew and Gentile which had resulted from it. By His being stain, He sletu it (cf. Hebrews 2. 14). thereby— Greek, "therein;" "in" or "by the cross,," i. e., His crucifixion (Colossians 2. 15). 17. Translate, "He came and announced glad tidings of peace." " He came " of His own free love, and "announced peace" with His own mouth to the apostles (Luke 24.30; John 20.19,21,20); and by them to others, through His Spirit present in His Church (John 14,
15, "Turn from these vanities unto tlie living/ God who made heaven, and earth, and the sea, and all things therein "), whereas the Jews had distinct ideas of God and immortality. Cf. also Galatians 4. 8, " Ye knew not God
. . ye did service unto them which are no gods " (1 Tliessalonians 4. 5). So also pantheists are atheists, for an impersonal God is NO God, and an ideal immortality no immortality. [Tholuck.] ill the world—In contrast to belonging to " tlie commonwealth of Israel." Having their portion and their all in this godless vain world (Psalm 17. 14), from which Christ delivers his people (John
15. 19 ; 17. 14 ; Galatians 1. 4). 13. now—in contrast to " at that time " {v. 12). in CUrlst Jesiis—" Jesus " is here added, whereas the expression before {v. 12) had been merely "Christ," to mark that they know Christ as the personal Saviour, " Jesus." sometimes Greek, "aforetime." far off—The Jewish description of the Gentiles. Far off from God and from the people of God {v. 17 ; Isaiah 57. 19 ; Acts
IS). Acts 20. 25 is strictly parallel ; after His resurrection " He showed light to the people (' them that were nigh') and to the Gentiles'' ("you that were afar otf"), by His Spirit in His ministers (ef. 1 Peter 3. 19). and to tliem— The oldest MSS. insert "peace" again: "And peace to them." The repetition implies the joy with which both alike would dwell again and again upon the welcome word "peace." So Isaiah 57. 19. 18, Translate, "For it is through Him (John 14. 6; Hebrews 10. 19) that we have our access (ch.'3. 12; Romans 5. 2), both of us, in (i. e., united
2. S9). ave— Greek, " have been." by— Greek, " in." Thus "the blood of Clirist" is made the seal of a covenant in which tlieir nearness to God consists. In ch. 1. 7, where the blood is more directly spoken of as the instrument, it
is "through His blood." [Alford.] 14. Greek, " Himself" alone, pre-eminently, and none else. Emphatical. our peace—not merely "Peacemaker," but "Himself " the price of our (Jews' and Gentiles' alike) peace with God, and so the bond of union lietvveen "botli" in God. He took both into Himself, and reconciled them, united, to God, by His assuming our nature and our penal and legal
in, i.e., by, 1 Corinthians 12. 13, Greek) one Spirit to the Father," viz., as our common Father, reconciled to both
alilie; whence flows the removal of all separation between Jew and Gentile. The oiieness of "the Spirit," through which we both have our access, is necessarilj' followed by oneness of the body, the Church (v. 16). The distinctness of persons in the Divine Trinity appears in this verse. It
liabilities (v. 15; Isaiah 9. 5, 6; 53. 5; Micah 5. 5; Colossians
1. 20). His title, "Shiloh," means thesame (Genesis49. 10).
tlie middle Avnll of partition Greek, "... of the partition " or " fence;
' tlie middle wall which parted Jew and Gentile. There was a balustrade of stone which sepai-ated the court of the Gentiles from the holy place, which it was death for a Gentile to pass. But this, tliough incidentally alluded to, was but a symbol of the partition itself, vi2., "the enmity" between "both" and God {v. 15), the real cause of separation from God, and so the mediate cause of their separation from one another. Hence tliere was a twofold wall of partition, one the inner wall, severing the Jewish people from entrance to the holy part of the temple where the priests officiated, the other the outer wall, separating the Gentile proselytes from access to the court of the Jews (cf. Ezekiel 44. 7; Acts 21. 28). Thus this twofold wall represented the Sinaitic law, which 6of/t severed all men, even the Jews, from access to God (tlirough sin, which is the violation of the law), and also separated the Gentiles from the Jews. As the term " wall " implies Ihe stren fftfi o( the jiartitlon; so "fence" implies that It was easily removed liy God when the due time came. 15. Rather, make "enmity" an apposition to "the middle wall of partition ;"" Hath broken down the middle wall of partition (not merely as English Version, 'between us,' but also between all men and God), to wit, the enmity (Romans 8. 7) by his tiesh " (cf. v. 10; Romans 8. 3). tlie law of commaiidmeiits—ccmtoinetZ in Greek, " the law of the commandments [consisting] in ordinances." Tills law was "the partition " or "fence," which emliodled the expression of the " enmity"(the " wrath " of God against our si u, and our enmity to Him, t>. 3) (Romans 4. 15; 5. 20; 7. 10, 11
is also fatal to the theory of sacerdotal priests in the Gospel through whom alone the people can approach God. All alike, people and ministers, can draw nigh to God tlirough Christ, their ever-livingPriest. 19. ]Vow,tl»erefore—'lather, "So then." [Alford.] foreigners—rather, " sojourners ;" opposed to " members of the household," as " strangers " is to " fellow-citizens." Philippians 3. 19, 20, "conversation," Greek, "citizenship." tout—The oldest MSS. add, "are." witli tlie saints—" the commonwealth of (spiritual) Israel" (u. 12). of God—the Father; as Jesus Christ appears in v. 20, and the Spirit in v. '22. 20.
Translate m Greek, "Built up upon," &c. (participle; having been built iip xtpon ; omit, therefore, " and are"). Cf. 1 Corinthians 3. 11, 12. The .same image in ch. 3. 18, recurs In his address to the Ephcsian elders (Acts 20. 32), and in his Epistle to Timothy at Ephesus (1 Timothy 3. 15; 2 Timothy 2. 19), naturally suggested by the splendid architecture of Diana's temple; the glory of the Christian temple is eternal and real, not mere idolatrous gaud. The Imago of a building Is appropriate also to the Jew-Christians ; as the temple at Jerusalem was the stronghold of Judaism; as Diana's temple, of Paganism, foundation of the apostles, &c.—i. e., upon their ministry and living example (cf. Matthew 10. 18). Clirist Himself, the only true Foundation, was the grand subject of their ministry, and spring of their life. As one with Him and HI' fellow-workers, the.v, too. In a secondary sense, are called "foundations" (Revelation
21. 14). The " prophets" are Joined with them closel.y ; for the expre*slon is here not "foundations of the apostles and the prophets," but "foundations of the apostles and
8. 7). Christ has in, or by, His crucified Ilesh, abolished It, €0 far as Its condemning end enmitv-creating power is 346
TJia-i the Gentiles sJiould be Saved, EPHESIANS III. made knoiim lo Paui by Revelation
know to be the fact, viz.) that ye have heard," &c. " If, as
prophets." For the doctriue of both was essentially one (1 Peter 1. 10, 11; Revelation 19. 10). The apostles take
I presume," &c. The indicative in the Greek, shows thai no doubt is implied : " Seeing that doubtless," &c. He by this phrase delicately reminds them of their having heard from himself, and probably from others subsequently, the
the precedency (Luke 10. 24). Thus he appropriately shows regard to the claims of the Jews and Gentiles "the prophets" representing the old Jewish dispensa-
tion, " the apostles" the new. The " prophets" of the new
fact. See Introduction, showing that these words do not disprove the address of this Epistle to the Ephesians. Cf. Acts 20. 17-24. the dispensation—" The office of di.spens-
also are included. Bengel and Alford refer the meaning solely to these (ch. 3. 5 ; 4. 11). These passages imply,
ing, as a steward, the grace of God which was (not ' is') given me to you-ward," viz., to dispense to j'ou. 3. he made known—The oldest MS.S., Ac, read, "That by revelation was the mystery (viz., of the admission of the Gen-
1 think, that the New Testament prophets are not excluded; but the apostle's plain reference to Psalm 118. 22, "the head stone of the corner," proves that the Old Testament prophets are a prominent thought. David is
tiles, V. 6; ch. 1. 9) made known unto me (Galatians 1. 12). as I wrote afore viz.. In this Epistle (ch. 1. 9, 10), the words of which he partly repeats. 4. understand my knowledge—" perceive my understanding" [Alford], or "intelligence." "When ye read," implies that, deep as are the mysteries of this Epistle, the way for all to understand them is to read It (2 Timothy 3. 15, 16). Jiy perceiving his understanding of the mysteries, they, too, will be enabled to understand, the mystery of Christ The "mj'stery" is Christ Himself, once hidden, but now revealed (Colossians 1. 27). 5. In other ages— Greefc, "generations." not made known—He does not say, " Has not been revealed." Making known by revelation, is the source of making known by preaching. [Bengel.] The former was vouchsafed only to the prophets, in order that they might make known the truth so revealed to men in general, unto the sons of men—men in their state by birth, as contrasted with those illuminated "by the Spirit" (Greek, "in the Spirit," cf. Revelation 1.10), Matthew 16. 17. as—The mystery of the call of the Gen-
called a "prophet" in Acts 2.30. Cf. also Isaiah 2S. 16; another prophet present to the mind of St. Paul, which prophecy leans on the earlier one of Jacob (Genesis 49.
24). The sense of the context, too, suits this: Ye were once aliens from the commonwealth of Israel (in the time
of her Old Testament prophets), but now ye are members
of the true Israel, built upon the foundation ol her New Testament apostles and Old Testament prophets. St. Paul continually identifies his teaohiiig with that of
Israel's old prophets (Acts 26. 22 ; 2S. 23). The costly foundation stones of the temple (1 Kings 5. 17) typified the same truth (cf. Jeremiah 51. 26). The same stone is at once the corner stone and the foundation stone on which the whole building rests. St. Paul supposes a stone or rock so large and so fashioned as to be both at once ; supporting the whole as the foundation, and in part rising up at the extremities, so as to admit of the side walls meeting in It, and being united In it as the corner stone. [Zanchius.] As the corner stone, it is conspicuous, as was Christ (1 Peter 2. 6), and coming in men's way may be stumbled over, as the Jews did at Christ (Matthew 21.
tiles (of which Paul speaks here) was not unknown to the Old Testament prophets (Isaiah 56. 6, 7; 49. 6). But they did not know it with the same explicit distinctness " as" ithasbeennowknown (Acts 10.19,20; 11.18-21). They probably did not know that the Gentiles were to be admitted without circumcision, or that they were to be on a level with the Jews In partaking of the grace of God. The gift of "the Spirit" in its fulness was reserved for the New Testament, that Christ might thereby be glorified. The epitliet "holy," marks the special consecration of the New Testament "prophets" (who are here meant) by the Spirit, compared with which even the Old Tesment prophets were but "sons of men" (Ezekiel 2. 3,. and elsewhere). 6. Translate, "That tlie Gentiles are," Ac, "and fellow-members of the same body, and fellowpartakers of the (so the oldest MSS. read, not 'His') promise. In Christ Jesus (added in the oldest MSS.),, through the Gospel." It is "in Christ Jesus" that they are made "fellow-heirs" in the inheritance of God: "of th» same body" under the Head, Christ Jesus; and "fellowpartakers of the promise" in the communion of the Holk Spirit (ch. 1. 13; Hebrews 6. 4). The Trinity is thus alluded to, as often elsewhere in this Epistle (ch. 2. 19, 29,
42; 1 Peter 2. 7). 21. In whom—as holding together the whole, fitly framed—so as exactly to fit together, grow-
etli— "Is growing" continually. Here an additional thought Is added to the image; the Church has the
gi-owlh of a living organism, not the mere increase of a building. Cf. 1 Peter 2.5, "lively stones . . . built up a spiritual house." Cf. ch. 4. 16; Zechariah 6. 12, "The Branch shall build the temple of the Lord," where similarly the growth of a branch, and the building of a tem-
ple, are Joined. l»oly—as being the "habitation of God"
(V. 22). So "in the Lord" (Christ) answers to "through the Spirit" (r. 22; cf. ch. 3. 16, 17). " Christ is the inclusive Head of all the building, the element in which it has
its being and now Its growth." [Alfokd.] 32. are builded together — translate, "Are being builded together." through— GreeA:, "in the Spirit." God, by His Spirit in believers, has them for His habitation (1 Corinthians 3. 16, 17 ; 6. 19 ; 2 Corinthians 6. 16).
Ver. 1-21. His Apostolic Office to make Known the Mystery of Christ Revealed by the Spirit : Prayer that by the same spirit they may comprehend the Vast Love of Christ: Doxology Ending this Division of the Epistle. As the first chapter treated of the Father's ofllce; and the second, the Son's, so this, that of the Spirit. 1. of Jcgug Christ— Greet, " Christ Jesus." The ojffice is the prominent thought in the latter arrangement; the person, in the former. He here marks the Meisiahship of "Christ," maintained by him as tlie origin of his being a "prisoner," owing to the jealousy of the Jews being roused at his preaching it to the Gentiles. His very bonds were profitable to ("for" or "in behalf of you") Gentiles (w. 13; 2 Timothy 2. iO). He digresses at "For this cause," and does not complete the sentence which he had intended, until v. 14, wliere lie resumes the words, " For this cause," viz., because I know this your call of God as Gentiles (ch. 2. 11-22), to be "fellow-heirs" with the Jews (u. 6), "I bow my knees to" the Father of our common Saviour {v. 14, 15) to confirm you in the lalth by HlB Spirit. "I Paul," expresses the agent employed by the Spirit to enlighten them, after lie had been flrel enlightened himself by the same Spirit {v. 3-5, 9). a. I*—The Greek does not Imply doubt : " Assuming (what I 69
22). 7. Whcreof—"of which" Gospel, according to^inconsequence of, and in accordance with, "tlie gift of the
grace of God." given—"which (gift of grace) was given to me by (Greek, according to, as v. 20; ch. 1. 19: as the result of, and in proportion to) the effectual working (Greek, ' energy,' or ' in-working') of His power." ». am- —Not merely was I In times past, but I still am the least worthy of so high an office (cf. l-Tlmothy 1. 15, end), least; of all saints—not merely "of all apostles" (1 Corinthians 15.9,10). Is— Greet, " has been given." among^Omitted' in the oldest MSS. Translate, "To announce to the Gentiles the glad tidings of the unsearchable (Job 5. 9) riches," &c., viz., of Christ's grace (ch. 1.7; 2. 7). Romans 11.3.3, "unsearchable" as a mine Inexhaustible, whose treasures can never be fully explored (v. 18, 19). 9. to make all men see— Greet, "to enlighten all" (ch. 1.18; Psalm 18.28; Hebrews 6. 4). "All" (cf. Colossians 1. 28). fellowship—The oldest MSS. read, "economy," or "dispen.salion" (cf. Colossians 1. 25, 26; and Note, ch. 1. 10, above). "To make all see how it hath seemed good to God at this lime to dispense (through me and others, His stewards) what hereto-
fore was a mystery." Ellicott explains It, " the arrangement," or "regulation" of the mystery (the union of
TJie Grace that was Giren to Paul. EPHESIANS III. JTts Prayer for l\e Ephesiam,
Jews and Gentiles in Christ) which w.is now to be humbly traced and acknowledged in tlie fact of its liaving secretly existed in the counsel of God, and now having been revealed to the heavenly powers by means of the Church, from tlie beginning of the irorlcl Greek, " from (the beginning of ) the ages." Cf. ch. 1. 4 ; Romans 16. 25; 1 Corinthians 2.7. The "ages" are the vast successive periods of time, marked by successive stages of creation and orders of beings. In Gotl—" hidden in" His counsels (cli.
families or compatemities," Is nowhere else in Scripture re-
ferred to. And Acts 2.36, where the article is sla;iilarly omitted, and yet the translation is, "All the house of Israel," shows that in New Testanjent Greek the translation
is justifiable, "all the family," or "the whole family:" which accords with St^ripture views, that angels and men, the saints militant and those with God, are one holy fam-
ily joined under the one Father in Christ, the mediator between heaven and earth (ch. 1. 10; Philipplans 2. 10). Hence angels are termed our "brethren" (Revelation 19.
1. 9). created all things by Jesng Christ—God's creation of the world and all things therein is the lonndation of the rest of the "economy," which is freely dispensed according to the nniversal power of God. [Benokl.] As God created "the whole range of things" (so the Greek), physical and spiritual alike, He must have an absolute right to adjust all things as He will. Hence, we may see His right to keep the mystery of world-wide salvation in Christ " hidden in Himself," till his own good time for revealing it. The oldest MSS., Ac, omit "by Jesus Christ." 10. The design of God in giving St. Paul gi-ace to proclaim to the Gentiles the mystery of salvation heretofore hidden, now — first: opposed t« "hidden from the beginning of the world" (r. 5). unto the principalities and [Greek adds "the"] powers—unto the various orders of good angels primarily, as these dwell "in the heaveniy places" in the highest sense; "known" to their adoring joy (1 Timothy 3.16; 1 Peter 1.12). Secondarily, God s wisdom in redemption is made known to evil angels, who dwell "in heavenly places" in a lower sense, viz., the air
10), and "sons of God" by creation, as we are by adoption (Job 38. 7). The Church is part of the grand family, or kingdom, which comprehends, besides men, the higher spiritual world, where the archetype, to the realization of which redeemed man Is now tending. Is already realized. This nniversal idea of the "kingdom" of God as one Divine community, is presented to us in the Lord's Prayer. By sin men were estranged, not only from God, but from that higher spiritual world In which the kingdom of God Is already realized. As Christ when He reconciled men to God, united them to one another in a Divine community (joined to Himself, the one Head), breaking down the partition wall between Jew and Gen-
tile (ch. 2. 14), 80 also He joins them In communion with all those who have already attained that perfection in the kingdom of God, to which the Church on earth is aspiring (Colossians 1. 20). [Neandek.] Is named—derives Ita origin and its name as sons of God. To be named, and to be, are one with God. To bear God's name Is to belong to God as JTis oum peculiar people (Numbers G. 27; Isaiah 43.
(cf. ch. 2. 2 with 6. 12); "known" to their dismay (1 Corinthians 15.24; Colossians 2. 15). might be Unovm—trans-
7 ; 44. 5 ; Romans 9. 25, 2G). IG. according to—i. e., in abundance consonant to the riches of His glory; not "according to" the narrowness of our hearts. Colossians 1 11, "Strengthened with all might according to His glorious power." by Greek, "through :" " by means of His Spirit." In—The Greek Implies "infused into." the Inner man —(Ch. 4. 22, 24; 1 Peter 3. 4)—"the hidden man of the heart." Not predicated of unbelievers, whose inward and outward man alike are carnal. But In believers, the "Inner (new) man," their true self, stands in contrast to their old man, which Is attached to them as a body of death daily being mortified, but not their true self, 17. That—So that, dwell -abidingly make His abode (John 14.23). Where the Spirit is there Christ is ( John
late, "may be known." by the Church—" by means of," or " through the Church," which is the " theatre" for the display of God"s manifold wisdom (Luke 15.10; 1 Corinthians 4. 9): "a spectacle (Greek, 'theatre') to angels." Hence, angels are but our "fellow-servants" (Revelation 19.
10). manifold wisdom—though essentially one, as Christ
Is one, yet varying the economy in respect to places, times, and persons (Isaiah 55. 8, 9; Hebrews 1. 1). Cf.
1 Peter 4.10, "stewards of the manifold grace of God." Man cannot understand aright its single acts, till he can survey them as a connected whole (1 Corinthians 13. 12). The call of the Church is no haphazard remedy, or afterthought, but part of the eternal scheme, which, amidst manifold varieties of dispensation, is one in its end. 11. which he purposed— Greefc, " made." Ellicott tram-
14. 16, 18). by faith— Greek, "through faith," which opens the door of the heart to Jesus (John 3. 20). It is not enough that He be on the tongue, or flit through the brain: the heart Is His proper seat. [Calvin.] "Yon being rooted and grounded in love" (cf. v. 19), is in the Greek connected with this clause, not with the clause, "that ye may be able to comprehend.'' "Rooted" is an Image from a tree; "grounded" (Greek, "founded," "having your foundations resting on"), from a building
UUes, " wrought." Vi. Translate, " Our boldness and our access (ch. 2. 18) in confidence throvgh our faith in Him." Alford quotes as an instance, Romans 8. 3S, &c. "The access" (GrteA;) implies the formal Introduction into the presence of a monarch. 13, " I entreat you not to be dis-
pirited." for you—in your belinlf. which Is— rather, "which are your glory," viz.. Inasmuch as showing that God loved you so much, as botli to give His Son for yon, and to permit His apostles to sutTer " tril)ulations" for you [CiiKYsosTOM] in preaching the Gospel to the Gen-
(cf. Note, ch. 2. 20, 21 ; Colossians 1. 23; 2. 7). Contrast Matthew 13. 6, 21. " Love," the first fruit of the Spirit, flowing from Christ's love realized in the soul, was to be the basis on which should rest their further comprehension of all the vastness of Christ's love. 18. May be able—even
tiles. Note, V. 1, " prisoner for you Gentiles." My tribulations are your spiritual "glory," as your faith is fur-
th-'red thereby (1 Corinthians 4. 10). 14. For this causeResuming the thread of v. 1, "For this cause." Because ye have such a standing in God's Church. [Alford.] bow my knees—the proper attitude in humble prayer. Posture affects the mind, and is not therefore unimportant. See Paul's practice, Acts 20. 36; and that of the Lo-d Him-
still further. Greek, "May be full}/ able." breadth . . . length . . . depth . . . height viz., the full dimensions of the spiritual temple, answering to "the fulness of God" (v. 19), to which the Church, according to Its capa-
city, bught to correspond (cf. ch. 4. 10, 13) as to " the fulness of Christ." The "breadth" implies Christ's worldwide love, embracing all men; the "length," Its being extended through all ages (r. 21); the "depth," Its profound wisdom which no creature can fathom (Romans 11.
self on earth (Luke 22.41). unto the Father—Te oldest MSS. omit "of our Lord Jesus Christ." But Vutpnte and ome very old authorities retain them: v. 15, "From whotn," in either case, refers to "the Father" (Patera), as "family" (patria, a^\u in sound and etymology) plainly
33); the "height," its being beyond the reach of any foe to deprive US of (ch. 4. 8). [Bknoei..] I prefer to understand " the breadth," Ac, to refer to the whole of the vast m,i/sterp
refers to Him. Still the foundation of all .sonship Is In Jesus Christ. 15. the whole family-Alkokd, MiddleTON, fiC, translate, "every family:" alluding to the sev-
of free salvation in Christ for all. Gentile and Jew alike, of which he had been speaking (ti. 3-9), and of which he now prays they may have a fuller comprehension. As subsidiary to this, and the most essential part of it, he adds, "and to know the love of Christ" (v. 19). Grotius understands depth and height of God's goodness raising us from the lowest depression to the greatest height. 19. passcth —Burpnsscth, exceeds. The paradox " to know . . . which
eral /amines in heaven and in earth supposed to exist (THKOIMIYI.ACT, CECUMENIUS, &C., in SUICKK, 2. e.'ii), the apostle thus being supposed to imply that God, in his relation of Father to us His adopted children, is the great prototype of the paternal relation wherever found. But the idea that "the holy angels are bound up in spiritual
Pauft Exlujrtatton to Unity. EPHESIANS IV. God's Jjivers Gifts to Men,
the world will be coextensive. Rome falls Into lnex< tricable error by settinj, a mere man as a visible head, antedating that consummation which Christ, the true visible Head, at His appearing shall first realize. As the "Spirit" is mentioned here, so tlie "Lord" (Jesus), v. 5, and "God the Father," v. 6. Thus the Trinity is again set forth, hope—here associated witli " the Spirit," which is the "earnest of our inheritance" (ch. I.
passeth knowledge," •.mplles that when he says "know,"
lie does not mean that we can adequately know ; all we know Is, that His love exceeds far our knowledge of It, »nd with even our fresh accessions of knowledge here-
after, will still exceed them. Even as God's power ex-
cee<ls oar thoughts (v. 20). filled with—rather, as Greek, " filled even urUo all the fulness of God" (this is the grand
goal), t. «., filled, each according to your capacity, with the Divine wisdom, knowledge, and love; even as God is full, »nd as Christ who dwells in your hearts, hatli "all the fb In ess of the Godhead dwelling In Him bodily" (C0I05Blans 2. 9). 30. unto him—Contrasted with ourselves and our needs. Tran-skUe, " Tliat is able above all things (what
13, 14). As "faith" is mentioned, v. 5, so "hope" here, and " love," r. 2. The H0I.V Spirit, as the common higher principle of life (ch. 2. 18, 22), gives to the Church its true unity. Outward uniformity Is as yet unattainable; but beginning by having one mind, we shall hereafter end by having "one body." Tiie true " body" of Clirist (all believers of every age) is already "one," as joined to the one Head. But its unity is as j'et not visible, even as the Head
Is above all things) to do exceeding abundantly above what we ask or (even) think:" thought takes a wider range than prayers. The word above, occurs tlirice as often In St. Paul's writings, as in all the rest of the New Testament, showing the warm exuberance of Paul's
Is not visible; but it shall appear when He shall appear (John 17. 21-23; Colossians 3. 4). Meanwhile the rule
spirit, according to the power—the indwelling Spirit (Romans 8. 26). He appeals to their and his experience. 81. Translate, "Unto Him be the glory (t. e., the whole glory of the gracious dispensation of salvation just spoken of) in the Church (as the theatre for the manifestation of the glory, t). 10) in Christ Jesus (as in Him ail the glory centres, Zecharlah 6. 13) to all the generations of eternal ages," lit., " of the age of the ages." Eternity is concei ved as consisting of "ages" (these again consisting of "generations") endlessly succeeding one another.
Is, "In essentials, unity; in doubtful questions, liberty; in all things, charity." There is more real unity where both go to heaven under different names, tlian when with the same name one goes to heaven, the other to hell. Trutli is the first thing: tliose who reacli it, will at last reach unity, because truth is one ; whilst those wlio seek unity as the first thing, may purchase it at the sacrifice of truth, and so of the soul itself, of your calll«»g—the one "hope" flowing from our "calling," is the element "in" which we are "called" to live. Instead of privileged classes, as the Jews under the law, a unity of dispensation was henceforth to lie the common privilege of Jew and Gentile alike. Spirituality, universality, and unity, were designed to characterize the Cliurcli ; and it shall be so at last (Isaiah 2. 2-4; 11.9,13; Zephaniah 3. 9; Zecharlah 14.9). 5. Similarly " faith" and " baptism" (the sacramental seal of faith) are connected Mark IG. 16; Colossians 2. 12). Cf. 1 Corinthians 12. 13, "Faith" is not here tliat ivhich we be-
Ver. 1-32. Exhoktations to Christian Duties Resting ON OUR Christian Privileges, as United in one Body, though Varying in the Graces Given to the Several Members, that we may come unto a Perfect Man in Christ. 1. Translate, according to the Greek order, " I beseech you, therefore (seeing that sucli is your calling of grace, chs. 1., 2., 3. 1, 14), I the prisoner in the Iiord" (i. e., imprisoned In the Lord's cause). Wliat the world counted Ignominy, he counts the higliest honour, and glories In his bonds for Christ, more than a king In his diadem. [Theodoret.] His bonds, too, are an argument which should enforce his exhortation, vocation
lieve, but the act of believing, the mean by wliiitli we apprehend the "one Lord." "Baptism " is specified, being the sacrament wliereby we are incorporaled into the "one body." Not the Lord's Supper, which is an act of matured communion on the part of those already incorporate, " a symbol of «mon, not of M»it/i/." [Ellicott.] In I Corinthians 10. 17, where a breach of union was in question, it forms the rallying point. [Alford.] There is not added, "One pope, one council, one form of government." [Cautions for Times.'] The Church is one in unity offaith {v.
translate, "calling" to accord, as the Greek does, with "called" {v.i; ch. 1. 18; Romans 8. 28, 30). Colossians 3. 15 similarly grounds Christian duties on our Christian "calling." The exhortaiions of this part of tlie Epistle are
5; Jude 3) ; unity of origination (ch. 2. 19-21) ; unity of sacraments (v. 5; 1 Corinthians 10. 17; 12. 13); unity of "hope" (v.
built on (he conscious enjoyment of the privileges mentioned in the farmer part. Cf. ch. 4. 32, with ch. 1. 7; 5. 1, with 1. 5;
4; Titus 1.2); unity of charity {v. 3); unity {not uniformity) of discipline and government: for where there is no order, no ministry with Christ as the Head, there is no Church. [Pearson, Oeed, Article 9.] 6. ahove—"ot>er all." The "one God over all " (in His sovereignty and by His grace)
<. 30, with 1. 13 ; 5. 15, with 1. 8. 3, 3. lowliness—In classic Greek, the meaning is meanness of spirit: the Gospel has elevated the word to express a Christian grace, viz., the esteeming of ourselves small, inasmuch as we are so; the thinking truly, and because truly, therefore lowlily, of ourselves. [Trench.] meekness—that spirit in which we accept God's dealings with us without disputing and resisting; and also the accepting patiently of the injuries done us by men, out of the thought that they are permitted by God for the chastening and purifyiug of His people (2 Samuel 16. H ; cf. Galatians (i. 1 ; 2 Ti mothy 2. 25 Titus 3. 2). It Is only the lowly, humble heart that is also meek (Colossians 3. 12). As "lowliness and meejcness" answer to "forbearing one another in love" (cf. "love," v.
is the grand source and crowning apex of unity (ch. 2. 19, end), through all — by means of Ciirist "wlio fllleth all things" (f. 10; ch. 2. 20, 21), and is "a propitiation" for all men (1 John 2. 2). In you all—The oldest MSS. omit "you." Many of the oldest versions and fathers and old MSS. read, " in us all." Whether the pronoun be read or not, it must be understood (eiliier from the "ye," v. 4, or from the "us,"t>. 7); for other parts of Scripture piove that the Spirit Is not " in ail " men, but only in believers (Romans 8.9,14). God is "Father" both by generation (as Creator) and regeneration (ch. 2. 10; James 1.17,18; I John 5. 1). 7. But—Tliough "one" in our common connection with "one liOrd, one faith, Ac, one God," yet "each one of us" has assigned to lilm his own particular
15,16), so "long-suffering" answers to(u. 4) "endeavouring (Greek, 'earnestly' or 'zealously giving diligence') to keep (maintain) the unity of the Spirit (the unity between men of different tempers, which flows from the presence of the Spirit, who is Himself 'one,' v. 4) in (united In) the bond of peace" (the "bond" by which "peace" Is maintained,
gift, to be used for the good of the whole: none is overlooked ; none therefore can be dispensed with for the edifying of the Church (v. 12). A motive to unity (v. 3). Translale, " Unto each one of us was the grace (which was bestowed by Christ at His ascension, v. 8) given according to," <tc. the measure the amount "of the gift of Clirist
viz., "love," Colossians 3. 14, 15 [Bengel]; or, peace itself
is the "bond" meant, uniting the members of the Cliurch [Alford]). 4. In the apostle's creed, the article as to the Church properly follows that as to the Hoi.y Ghost. To the Trinity naturally is annexed the Churcli.as the house to Its tenant, to God His temple, tlie state to Its founder. [Augustine, Enchir. ad Laurenlium, c: 15.) There is yet to be a Church, not merely potentially, but actoally catholic or world-wide; then the (Hturch and
'" (Romans 12.3,6). 8. Wherefore-" For which reason,"
viz., in order to intimate tliat Clirist, tlie Head of the Church, is tlie autlior of all these different gifts, and thai giving of them is an act of His^'grace." [Estius.] h« •alth—God, whose word the Scripture is (Psalm 68. 18). 349
Ood Cfiveth Divers Oifls unto Mm, EPHESIANS IV. that His Church may be Edifiia,
Wlien he ascended—GOD is meant in the Psalm, represented by ttie arli, which was being brought up to Zion in triumph by Darid, after that "the Lord had given him rest round about from all his enemies " (2 Samuel 6.; 7. 1 1 Chronicles 15). St. Paul quotes it of CHKist ascending to heaven, who is therefore God. captivity i, e., a band of captives. In the Psalm, the captive foes of David. In the antltypical meaning, the foes of Christ the Son of David, the devil, death, the curse, and sin (Colossians 2.
erant preachers like our missionaries, as Philip the deacon (Acts 21.8); as contrasted 'with stationary "pastors and teacliers" (2 Timothy 4. 5). The evangelist founded the Church; Vhe teacher built it up in the faith already received. The "pastor" had the outward rule and guidance of the Church : the bishop. As to revelation, the evangelist testified infallibly of the past; "the prophet."' infallibly of the future. The prophet derived all from the Spirit; the evangelist, in the special case of the Four, recorded matter of fact, cognizable to the senses, under the Spirit's guidance. No one form of Church polity as per manently unalterable is laid down In the New Testament, though the apostolical order of bishops, or presbyters, and deacons, superintended by higher overseers (called bishops after the apostolic times), has the highest sanction of primitive usage. In the case of the Jews, a fixed model of hierarchy and ceremonial unalterably bound the people, most minutely detailed In the law. In the New Testament, the absence of minute directions for Claurch government and ceremonies, shows that a fixed model was not designed ; the genrral rule is obligatory as to ceremonies, " Let all things be done decently and in order" (cf. Article 34, Church of England); and that a succession of ministers be provided, not self-called, but "called to the work by men who have public authority given unto them in the congregation, to call and send ministers into the Lord's vineyard" (Article
15; 2 Peter 2. 4), led as it were in triumphal procession as a sign of the destruction of the foe. gave gifts iinto me» —In the Psalm, " Received gifts for men," Hebrew, " amoiig men," t. e., Thou hast received gifts to distribute among men. As a conqueror distributes in token of his triumph the spoils of foes as donatives among his people. The impartation ofThe gifts and graces of the Spirit depended on Christ's ascension (John 7. 39 ; 14. 12). St. Paul stops short in the middle of the verse, and does not quote "that the Lord God might dwell among them." This, it is true, is partly fulfilled in Christians being an "habitation of God through the Spirit " (ch. 2. 22). But the Psalm (v. 16) refers
to "the Lord dwelling in Zion /or ever;" the ascension amidst attendant angels, having as its counterpart the second advent amidst " thousands of angels " (ii. 17), accompanied by the restoration of Israel {v. 22), the destruction of God's enemies and the resurrection {v. 20, 21, 23), the conversion of the kingdoms of the world to the Lord at Jerusalem (tj. 29-34). 9. St. Paul reasons that (assuming Him to be God) His ascent implies a previous descent ; and that the language of the Psalm can only refer to Christ, who first descended, then ascended. For God the Father does not ascend or descend. Yet the Psalm plainly refers
Zi). That the " pastors" here were the bishops and presbyters of the Church, is evident from Acts 20. 28; 1 Peter
5. 1, 2, where the bis/iops' and presbyters' office is said to be "to feed" the flock. The term "shepherd," or "pastor,"
is used of guiding and governing and not merely instructing, whence it is applied to kings, rather than prophets or priests (Ezekiel 34. 23; Jeremiaii 23.4). Cf. the names of princes compounded of Pharnas, Hebrew, "pastor," Holophernes, Tissa-phernes (cf. Isaiah 44. 28). 13. T?or—ivith d view to; the ultimate aim. "Unto." perfecting—The Greek implies correcting in all that is deficient, instructing and completing In number and all parts, for—a ditferent Greek word ; the immediate object. Cf. Romans 15. 2, " Let every one . . . please his neighbour for his good unto edification." the ministry Greek, "ministration ;" without the article. The office of the ministry is stated in this verse. The good aimed a t in respect to the Church (v. 13). The way of growth (i'. 14, 15, 16). edifying—t. e., building
to Ood (v. 8, 17, 18). It must therefore be God the Son (John 6. 33, 62). As He declares (John 3. 13), " No man hath ascended up to heaven, but He that came down from heaven."
Others, though they did not previously descend, have ascended; but none save Christ can be referred to in the Psalm as having done so; for it is of God it speaks, lower parts of the earth—The antithesis or contrast to " far above all heavens," is the argument of Alford, &c.,
to show that this plirase means more than simply the
earth, viz., the regions beneath it, even as He ascended not merely to the visible heavens, but "far above" them. Moreover, His design "that He might fill all things" (v.
10, Greek, " the whole universe of things "), may imply the same. But see Note on those words. Also the leading "captive " of the " captive band " (" captivity ") of satanic powers, may imply that the warfare readied to their hab-
tip as the templeof the Holy Ghost. 13. come in—rather, " attain unto." Alford expresses the Greek order, " Until we arrive all of us at the unity," &c. faith and . . . knowledge-Full unity of /ai7Ms then found, when all alike thoroughly ktiow Christ, the object of faith, and that in His highest dignity as "the Son of God" [De Wettk]