Bible Commentary (1871–1879 Edition)
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 hereafter, will still exceed them. Even as God's power excee<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-
CHAPTER IV.
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 of faith {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 li Ord, 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 of The 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 habtip 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] itation itself (PsaUn 63. 9). Christ, as Lord of all, took possession fli-st of the earth and the unseen world beneatli it (some conjecture that the region of the lost is in the central parts of our globe), then of heaven (Acts 2. 27, 28). However, all we surely know is, that His soul at deal li descended to Hades, i. e., underwent the ordinary condition of departed spirits of men. Tlie leading captive of satanic powers here, is not said to be at His descent, but at His ascension; so that no argument can be drawn from It for a descent to the abodes of Satan. Acts 2. 27, 2S, and Romans 10. 7, favour the view of the reference being simply to His descent to Hades. So Pearson on Creed (Philippians 2. 10). 10. all heavens Greek, "all the heavens" (Hebrews 7. 20; 4. 14), Greek, " passed through the heavens "
(ch. 3. 17, 19; 2 Peter 1. 5). Not even St. Paul counted himself to liave fully "attained" (Phillppians .3. 12-14). Amidst the variety of the gifts and the multitude of the Church's members, its " faith" is to be one: as con trasted with the state of "children carried about with every wind of doctrine'' (v. 14). perfect man—unto the "ftdl-groum man" (1 Corinthians 2. 6; Phillppians
3. 15; Hebrews 5. 14); the maturity of an adult; contrasted with children (f. 14). Not "perfect men;" for the many members constitute but owe Church Joined to the one Christ, statnre, &c.—The standard of spiritual "stature" is " the fulness of Clirist," t. c, which Christ haa to the throne of God Itself, might fill—In Greek, the action is continued to the present time, botli "might" and " may fill," viz., with His Divine presence and Spirit, not with His glorified body. " Christ, as God, is present evei-y-
(oil. 1. '23 ; 3. 19; cl. Galatlans 4. 19) ; that the body should be worthy of the Head, the perfect Clirist. 1*. IVanslate, "To the end that;" the aim of the bestowal of gifts stated negatively, as in v. 13 It is stated positively, tossed to and fi-o—t)ii<wd/3/, even without wind; like billows of the wliere; as glorified man, He can be present anywhere." iEllicott.] 11. Greek, emphatical. "Himself" by His supreme power. "It is He that gave," itc. gave some, sea. So the Greek. Cf. James 1. 6. carried abont—with every wind from without, doctrine—" teaching." The various teachings are the " winds" which keep them tossed on a sea of doubts (Hebrews 13.9; cf. Matthew 11.7), lay — Greek, "In;" expressing "the evil atmosphere in which tlio varying currents of doctrine exert tlielr force." [Elmtott.] sleight- "dice-playing." The player frames his throws of tlie dice so that the numbers may turn up which best suit his purpose, of men—Contrasted with Clirist {v. l.'l). and— Greek, " la " cunning crnftl-
BLjiontlvn—translate, "... some to bo apostles, and some to be prophets," &c. The men wlio filled the oflice, no less than the office itself, were a Divine gift. (Kadik.] Ministers did not give themselves. Cf. with the list here,
1 Corinthians 12. 10, 28. As the apostles, prophets, and evangelists, were special and extraordinary ministers; 80 "pastors and teachers " are the ordinary stated mln-
Iglers of a particular «flock. Including, probably, the bishops, presbyters, and deacons. Kvaugellsts were Itin350
The Ephesians Called from Impurity EPHESIANS IV. to Put on the New Man, ness, whereby they He In wait to deceive translate as Greek, "craftiness teiicling to the methodized system of deceit" ("the schemes of error"). [Alfgrd.] Bkngel takes " deceit," or "error," to stand for " the parent of error," Satan (ef. ch. 6. 11) ; referring to his concealed mode of acting. 15. speaking the truth translate, "holding the truth;" "following the truth;" opposed to "error" or "deceit" (v. U). In love—"Truth" is never to be sacrificed to so-called "charity;" yet it is to be maintained in for they give themselves up to it. [Zanchius.] lascl-^ lo Msncss—" wantonness." [Alford.) So it is translated, Romans 13. 13; 2 Peter 2. 18. It does not necessarily include lasciviousness ; but it means intemperate, reckless readiness for it, and for every self-indulgence. "The first beginnings of unchastity." [Grotius.J "Lawless insolence, and wanton caprice." [Trench.] to work all uncleanness— The Greek implies, "tviih a deliberate vlw to the working (as if it were their work or business, not a mere accidental fall into sin) of uncleanness of every kind." with greediness G^-eek, "in greediness." Uncleanness and greediness of gain often go hand In hand (ch. 5. 3, 5; Colosslans 3. 5); though "greediness" here includes all kinds oi self-seeking. 30. learned Christ (Philippians 3. 10). To know Christ Himself is the great lesson of the Cliristian life: this the Ephesians began to learn at their conversion. " Christ," in reference to His eiharlty. Truth in word and act, love in manner and spirit, are the Christian's rule (of. v. 21, 24). grow up from the state of " children" to that of " full-grown men." There is growth only in tlie spiritually alive, not in tlie dead. Into him—so as to be more and more incorporated with Him, and become one with Him. the head—(Ch. 1.
22.) 16. (Colosslans 2. 19.) fltly joined together—" being fitly framed together," as in ch. 2. 21 ; all the parts being In their proper position, and in mutual relation. compacted—Implying firm consolidation, by that wlilch every joint supplleth Gi'eek, " By means of every joint of the supply;" joined with "maketh increase of the body," not with "compacted." "By every ministering (supplying) joint." The joints are the points of union where the supply passes to the different members, furnishing the body with the materials of its growth, effectual working—(Ch. 1. 19; 3. 7.) According to the el Tectual working of grace in each member (or else, rather, "according to each several member's working"), proportioned to the measureof its need of supply, every part— Greek, "each one part;" each individual part, maketh Increase transoffice, is here specified as the object of learning. "Jesus," in the following verse, as the person. 21. If so be that— Not implying doubt; assuming what I have no reason to doubt, that, &c. heard him—Ttie Him is emphatic: heard Himself, not merely heard about Him. taught by l\im— Greek, "taught IN Him," i. e., being in vital union with Him (Romans 16. 7). as the truth Is, &c. translate in connection with "taught;" "And in Hin; have been taught, according as is truth in Jesus." There is no article in the Greek. " Truth" is therefore used In tlie most comprehensive sense, truth in its essence, and liigliest perfection, in Jesus; " if according us it is thus in Him, ye have been so taught in Him ;" in contrast to " the vanity of mind of the Gentiles" (d. 17; cf. John 1. 14, 17; 18.
late, as the Greek is the same as v. 15, " maketh (carrieth on) the growth of the body." 17. therefore—Resuming the exhortation which he had begun with, "I therefore beseech you that ye walk worthy," &c. (u. 1). henceforth
37). Contrast John 8. 44. 33. That ye—Following "Ye have been taught" (v. 21). concerning the former conversation—" in respect to your former way of life." the old man—your old unconveated nature (Romans 6. 6). la corrupt according to the deceitful lusts—rather, " wh ich. . . not Greek, " no longer;" resumed from v. 14. testify in tlie Lord—in whom (as our element) we do all things pertaining to the ministry (1 Thessalonians4. 1 [Alfoud]; Romans 9. 1). other Greek, "the rest of the Gentiles." In the vanity, &c.—as their element : opposed to "in the Lord." " Vanity of mind" is the waste of the rational powers on worthless objects, of which idolatry is one of the more glaring Instances. The root of it is departure from the knowledge of the true God (v. 18, 19; Romans 1.
is being corrupted (' perisheth,' cf. Galatians 6. 8, 'corruption,' i. e., destruction) according to (1 e., as might be expected from) the lusts of deceit." Deceit is personified lusts are its servants and tools. In contrast to " the holiness of the truth," ti. 24, and "truth in Jesus," v. 21; and answering to Gentile " vanity," v. 17. Corruption and destruction are inseparably associated together. The man's old-nature-lusts are his own executioners, fitting him more and more lor eternal corruption and death. 23. be renewed—The Greek (ananeousthai) implies " thecontinued renewal in the youth oC the new man." A different Greek word (anakainousthai) implies "renewal from the old state." In the spirit of your mind—As tliere is no Greek for "in," which there is at v. 17, "in the vanity of their mind," it is better to translate, "By the Spirit of your mind,"' i.e., by your new spiritual nature; the restored and divinely-informed leading principle of the mind. The "spirit" of man in New Testament, is only then used in its proper sense, as worthy of its place and governing functions, when it is one spirit with the Lord. The natural, or animal man, is described as "not having the Spirit" (Jude 19). [Alford.] Spirit Is not in this sense attributed to the unregenerate (1 Thessalonians 5.
21; 1 Thessalonians 4.5). 1§. More ii/., " Being darkened In their understanding," t. e., their intelligence, or perceptions (cf. ch. 5. 8; Acts 26. 18; 1 Thessalonians 5. 4, 5). alienated—This and "darkened," imply that before the fall they
(in the person of their first father) had been partakers of Ji/eand light: and that they had revolted from the primitive revelation (cf. ch. 2. 12). life of God—that life whereby God lives in his own people ; as He was the life and light in Adam before the irruption of death and darkness into human nature; and as He is the life in the regenerate (Galatians 2.20). "Spiritual life in believers is kindled from tlie life itself of God." [Bengbl.] through —rather as Greek, "on account of the ignorance," viz., of Ood. Wilful Ignorance In the first instance, their fathers not "choosing to retain God in their knowledge." This is the beginning point of their misery (Acts 17.30; Romans 1. 21, 23, 28; 1 Peter 1. 14). because of—"on account
23), 34. put on the new man—Opposed to " the old man," which Is to be " put off" (v. 22). The Greek here (kainon) Is dlfllerent from that for " re-ner«-ed" (v. 23). Put on not merely a renovated nature, but a new, t. e., altogether different nature, a changed nature (cf. Colosslans
Of." blindness Greek, " hardness," lit., the hardening of the skin so as not to be sensible of touch. Hence a soul's eallousness to feeling (Mark 3. 5). Where there is spiritual "life" ("the life of God") there Is feeling; where there is not, there is "hardness." 19. past feeling—senseless, shameless, hopeless; the ultimate result of a long process of" hardening," or habit of sin (i>. 18). " Being past hope," or despairing. Is the reading of the Vulgate; tliough not so well supported English Version reading, "past feeling," which includes the absence of hope (Jeremiah 2. 25;
3. 10, note), after God, &c.—translate, "Which hath been created (once for all : so the Greek aorist means : in Christ, ch. 2. 10; so that In each believer it has not to be created again, but to be put on) after (the image of) God" (Genesis
I. 27; Colosslans 3. 10; I Peter 1. 15), &c. God's image in which the first Adam was originally created, is restored to us far more gloriously In the second Adam, the image of the invisible God (2 Corinthians 4. 4; Colossians 1. 15; Hebrews 1. 3). In righteousness "in" it as the element of the renewed man. true holiness—rather, as the Greek, " holiness of the truth;" holiness flowing from sincere following of " the truth of God" (Romans 1. 25; 3. 7;
18.12). given themselves over—In Romans 1.21 it is, "God gave them up to uncleanness." Their giving themselves to It was punislied in kind, God giving them up to it by withdrawing his preventing grace; their sin thus was made their punishment. They gave themselves up of their own accord to the slavery of their lust, to do all its pleasure, as captives who have ceased to strive with the
15.8): opposed to "the lusts of deceit" (Greek, v. 22;; c£. also V. 21, " truth is in Jesus." " Righteousness" is In r&> foe. Ood gave them up to it, but not against their will
Exhortation to Cast off Lying, EPHESIANS V. and to Avoid Corrupt CommuTiiculxj%.
Thes.saloninns ,3. S) acted as he taught (1 Thessalonians 1, lation to our fellow-mpn, the second tablB of the law
11). a9. corrupt— "in.sipid," without "the salt of grace" (Colossians 4. 6), so wcn-thless and then bpcoming
"Holiness," in relation to God, the tlrst ta'cle; the religions observance of offices of piety (cf. Luliie i. 75). In the parallel (Colossians 3. 10) it is, " renewed In knowco?TW/><.' included in "foolish tallving" (cl>. 5. 4). Its op. posite is "tiiat which is good to edifying." that which, &c. Greek, "whatever is good." use of etllfying— lit., "for edifying of the need," i. e., for edifying where it i» needed. Seasonably edifying ; according as the occasion and present needs of tiie hearers require, now censnre, at another time consolation. Even words good in themselves must be Introduced seasonably, lest by our fault they prove injurious instead of useful. TREh-cil explains. Not vague generalities, which wouM suit a thousand other cases equally well, and probably equally ill: our words should be as nails fastened in a sure place, words suiting the present time and the present person, being " for the edilying of the occasion" (Colossians 4. 6). communication — language, minister- -GrceA-, "give." The word spoken "gives grace to the hearers" when God uses it His instrument for that purpose. 30. grieva not—A condescension to human modes of thought most touching. Cf. "vexed His Holy Spirit" (Isaiah &1. 10; Psalm 78. 40); "fretted me" (Ezekiel 16. 43: implying His tender love to us); and of hardened unbelievers, "resist the Holy Ghost" (Acts 7.51). This verse refers to believers, who grieve the Spirit by inconsistencies such as in the context are spoken of, corrupt or worthless conversation, &c. whereby ye are sealed—rather, " wherein (or ' IN whom') ye weie sealed." As in ch. 1. 13, believers are said to be scaled "in" Christ, so here " in the Holy Spirit," who is one with Christ, and who reveals Christ in tlie soul : the Greek implies that the sealing was done already once for all. It is the leather "by" whom believers, as well as the Son Himself, were sealed (John 6.27). The Spirit is represented as itself the .leal (ch. 1. 13, where see, for the knage employed, the Note). Here the Spirit is the element IN which the believer is sealed. His gracious influences being the seal itself, unto—kept safely against the day of redemption, viz., of tiie completion of redemption in the deliverance of the body as well as the soul from all sin and sorrow (ch. 1. 14 ; Luke 21. 2S; Romans ><. 23). 31. bitterness—both of spirit and of speech: opposed to "kind." wratli—passion for a time: opposed to "tender-hearted." Whence Bengel tran.ilates for " wrath," harshness, anger—lasting resentment: oppo.sed to " forgiving one another." clamour—compared by ChrysosTOM to a horse carrying anger for its riiler: "bridle the horse, and you dismount its rider." "Hitterness" begets "wrath;" "wrath," "anger;" "anger," "clamour;" and "clamour," the more chronic "evil-speaking," slander, insinuations, and surml.ses of evil. "Malice" is the secret root of all: "fires fed within, and not appearing to bystanders from without, are the most formidable." [Chkysostom.] 3;J. (Luke 7. 42; Colossians 3. 12.) even as—God hath shown Himself "kind, tender-hearted, and forgiving to j-ou;" it is but just that you in turn shall be so to your fellow-men, who have not erred against you in the degree that you have erred against God (Matthew ledge after the image," Ac. As at Colosse tlie danger was from false pretenders to knowledge, the true "knowledge" wliich flows from renewal of the heart is dwelt on; scat Kpliesus, the danger being from the corrupt morals pre- \alent around, the renewal in "holiness," contrasted with the Gentile " uncleanness" (v. 19), and "righteousness," in contrast to "greediness," is made prominent, as. Wherefore—From the general character of " the new jnan," there will necessarily result the particular features which he now details, putting tcway— Greek, "having put away" once for all. lying—" falseliood :" the abstract. "Speak ye ^ruth each one with his neighbour," is quoted, slightly changed, from Zechariah 8. 16. For "to," he quotes it "with," to mark our inner connection with one another, as "members one of another-." [Stier.] Not merely raemljers of one body. Union to one another in Christ, not merely the external command, instinctively leads Christians to fulfil mutual duties. One member could not injure or deceive another, without injuring himself, as all have a mutual and common interest. 26. Be ye angry and sin not—So the LXX., Psalm 4. i. Should circumstances arise to call for anger on your part, let it be as Christ's "anger" (Mark 3. 5), without sin. Our natural feelings are not wrong, when directed to their legitimate ol)ject, and when not exceeding due bounds. As in the future literal, so in the present spiritual, resurrection, no essential constituent is annihilated, but all that is a perversion of the original de.sigu is removed. Thus indignation at dishonour done to God, and wrong to man, is justifiable anger. Passion is sinful (derived from "passio," suffering: implying that amidst seeming energy, a man is really passive, the slave of his anger, instead of ruling it), let not the sun go dovn upon your Avrath—" wrath" is absolutely forbidden ; "anger" not so, tiiough, like poison sometimes used as medicine, it is to be use<l with extreme caution. The sense is not. Your anger shall not be imputed to you if you put it away before nightfall ; but " let no wrath (i. e., as the Greek, personal 'irritation' or 'exasperation') mingle with your 'anger,' even though the latter be righteous." [Tkench, Sytionyms.] "Put it away before sunset" (when the Jewish day l)egau), is proverbial for put it away at otxce before another day begin (Deuteronomy 24. 15); also before you part witli your brotlier for tlie night, perhaps never in this world to meet again. So JoxA, "Jjet not night and anger against any one sleep with you, but go and conciliate the other party, thougli he have been the first tocommit llie ottence." Let not your" anger" atanotlier's wickedness verge into hatred,,or contempt, or revenge. [Vatablus.] 37. Neither give placei. e., occasion, or iicope, to the devil, by continuing in " wrath." The keeping of anger through the darkness of night, is giving place to the devil, the prince of darkness (ch. 6. 12). 'Z8. Greek, "Let him that stealeth." The lmi)erfect or past tense is, however, mainly meant, thougli not to the exclusion of tlie present. "Let the stealing person steal no more." JSundils frequented the inounlalns near Epheeus. Such are meant by those called "thieves" in the New Testament, but rather—For it is not enough to cease from a sin, but the sinner must also enter on the path that is its very opposite. [Chuyso.stoim.] The stealer, when
18. 33). God for Oirlst's sake—rather as Greek, " God In Christ" (2 Coi luthians 5. ID). It is in Christ that God vouclisafes forgiveness to us. It cost God tlie death of His Sou, as man, to forgive us. It costs us notlilng to' forgive our fellow-man. hath forgiven—rather as Greek, "forgave you." God has, once for all, forgiven sin In Christ, as a, past historical fact.
repentant, should labour more thaJi he would be called on to do, if he had never stolen, let hliti labour—Th(^ft and idleness go together. »lie thing M-hlali Is good—in contrast with theft, tlie thing which was evil In his past character, tvlth his hands—in contrast with Ills former thievish use of his hands, tlint ite may have to give — "that he may have wherciri/h to impart." He who has stolen should exercise lilji'rality beyond the restitution of what he has taken. Christians in general should make not selfish gain their aim in honest industry, but the acquisition of the means of great,<'r usefulness to their fellow-men ; and the being independent
CHAPTER V.
Ver. 1-3.3. Exhortations to Love; and against Carnal Lusts and Communications. Circumspection in Walk : RkuekminothicTime: Heing Filled with thb Si'ikit: Singing to the Lord with Thankfulness: The Wife's Duty to the Husband Rests on that o» the Chukch to Christ. 1. tl»erefore—seeing tlial "God In Christ forgave you" (ch. 4.32). followers — Wreefc, "Imitators" of God, In respect to " love" u'- '-i) : God's essential character (1 Jobn 4. 10). as dear chllilrcn— (jreA, "as children beloved;" to which D. 2 refers, ".Vs ChrUl ol the alms of others. So St. Paul himself (Acts 20. i5; 'i 302
EPHESIANS V.
t/nc Zeanness, and Convene mlh Ihb WiJxd.
Exhortatione against Fornication, lllso loved us' (1 John 4. 19). " We are sons of men, when we do ill; sons of God, when we do well." [Augustine, Psalm o2.J (of. Matthew 5. ii, 4.5, 48). Sonship infers an ub Bolute necessity of imitation. It being vain to assume the
Creator, tlie highest treason against the King of kings (J Samuel 15.2!; Matthew 6. 24; Pliilippians 3. I'J ; 1 John 2.
15). hath—The present implies liie fixedness of tlie exclusion, grounded on liie eternal verities of that kingdom. [Alfokd.J of Christ and of God—rather, as one Greek article is applied to both, " of Clirist and God," implying tlieir perfect oneness, wliioli is consistent only with the doctrine that Ciirist is God (cf. 2 Tliessalonians 1. 12; 1 Timothy 5. 21; d. 13). 6. vain—empty, unreal words, vis., palliations of " uncleanness," u. 3, 4; Isaiah 5. 20 (tliat it is natural to indulge in love), "covetousness" (tliat it is useful to society tliat men sliould pursue gain), and "jesting" (that it is witty and clever, and that God will not so severely punisli for such things), because of these things —uncleanness, covetousness, <tc. (v. 3-5). couietli—present, not merely " shall come." Is as sure as if already come, children—ratlier, "sons of disobedience" (elf. 2. 2, 3). The children of unl)elief in doctrine (Deuteronomy 32. 20) are "cliiidren of disobedience" in practice, and these again are "children of wrath." 7. Here fellowship with wicked workers is forbidden; in v. 11, with tlieir wicked works. 8. sometimes—"once." Tlie enipliasis is on " were." Ye ought to have no fellowship witli sin, which is darkness, for your state as darkness is now past. Stronger than "in darliiiess" (Romans 2. 19). light — not merely "enlightened;" but light enlightening others (v. 13). in—in union witli the Lord, wlio is the light, children ot light-not merely "of the light;" just as "children of disobedience" is used oh tlie opposite side; tliose wliose distiiiguisliing cliaracteristic is light. Pliny, a heathen writing to Trajan, bears unwilling testimony to the extraordinary purity of Christians' lives, contrasted with title of son without any similitude of the Father. [PkarBON.] JJ. And—In proof tliat you are so. wallc—Resuming ch. 4. 1, " walk worthy of the vocation,'' <fcc. as Cbrist . , . loved us—From the love of the Father he passes to the love of the Son, in whom God most endearingly manifests His love to us. given Iilmself for us— Oreek, "given Himself up (viz., to death, Galatians 2. 20) for us," «. e., in our behalf: not here vicarious substitution, though that is indirectly implied " in our stead." The offerer, and the offering tliat He offered, were one and the same (Jolml5. 13; Romans 5. 8). offering nnd nacrtflce—"Offering" expresses generally presenting Himself to the Father, as the Representative undertaking the cause of the whole of our lost race (Psalm 40. 6-8 including His <i/e of obedience; though not excluding His Offering of His body for us (Hebrews 10. 10). It is usually au unbloody offering, in the more limited sense. ".Sacrifice" refers to Hisdealh for us exclusively. Christ is here, in reference to Psalm 40. 6 (quoted again in Hebrews 10.
5), represented as the antitype of all tlie offerings of the law, whether the unbloody or bloody, eucharistioal or propitiatory, for a gweet-smelllng savour Qreek, " for au odour of a sweet smell," i. e., God is well pleased with the offering on the ground of its sweetness, and so is reconciled to us (ch. 1. 6; Matthew 3. 17; 2 Corinthians 5.
18,19; Hebrews 10.6-1"). The ointment compounded of principal spices, poured upon Aaron's head, answers to the variety of the graces by which He was enabled to "offer Himself asacriflce for a sweet-smelling savour." Another type, or prophecy by figure, was "the sweet savour" (savour of rest. Margin) wliloh God smelled in Noali's sacrifice (Genesis 8. 21). Again, as what Christ is, believers also are (1 John 4. 17), and ministers are : St. Paul says (2 Corintliians 2. 17) " we are unto God a sweet savour of Christ." 3. once named— Greefc, "Let it not be even named" (v. 4, 12). " Uncleanness" and " covetousness" are taken up again from ch. 4. 19. The two are so closely allied that the Greek for "covetousuess" (pleontlie people around them. 9. fruit of the Spirit—taken by transcribers from Galatians 5. 22. The true r(^ading is that of the oldest MSS., &c., "The fruit of tue light;'' in contrast witli " the unfruitful works of darkness" (v. U), Tills verse is paientlietic. Walk as cliiidren of light, i. e., in all good works and words, " FOlt the fruit of the liglit is [borne] in [Alfokd ; but Bengel, 'consists iii'J ail goodness [opposed to ' malice,' cii. 4. 31 J, rigliteousness [opposed to 'covetousness,' v. 3] and trulli" [opposed to "lying,"' ch. 4. 25]. 10. Proving—construed witli "walk" (v. 8; Romans 12. 1, 2). As we prove a coin by the eye and the ear, and by using it, so by accurate and continued study, and above all by ^^raciiice and experimental trial, we may prove or test " wliat is acceptable unto the Lord." This txia) is used sometimes in Scripture, and often in the Greek fathers, for sins of impurity. Tlie common principle Is the longing to fill one's desire with material objects of sense, outside of God. The expression, " not be even named," applies better to impurity, than to "covetousuess." 4:. filthiness — obscenity in act or gesture. foolislk talking—the talk of fools, which is folly and sin together. The Oreek of it, and of " filthiness,'" occurs nowhere else In the New Testament, nor—rather, "or" is tlie office of " light," of which believers are " cliiidren," to manifest wliat each thing is, wlietlier sightly or unsightly. 11> unfruitful works of darkness—Sins are terminated in themselves, and tlierefore are called "works," not "fruits" (Galatians 5. 19, 22). Tlieir only fruit is that whicli is not in a true sense fruit (Deuteronomy 32. 32), viz., "death" (Romans 6. 21; Galatians 6. 8). Plants cannot bear "fruit" in the absence of light. Sin
(of. V. 3). Jesting Greek, " eutrapelia:" found nowhere else in the New Testament : implying strictly tliat versaUlUy which turns about and adapts itself, without regard is "darkness," and its parent is the prince of darkness (ch.
to principle, to tlie shitting circumstances of the moment, and to tlie varying moods of those witli wliom it may
6. 12). Graces, on tlie other hand, as flourishing in " the light," are reproductive, and abound in fruits ; wiilch, as harmoniously combining in one whole, are termed (In the singular) "tlie fruit of tlie Spirit" {v. 9). i-ather, &o, —translate as Greek, "Rather even reprove tlieiii" (cf. Matthew o. 14-10). Not only " have no fellowsliip. but even reprove them," viz., in words, and in your deeds, which, sliining witli " tlie light," virtually reprove all tliat is contrary to light (v. 13; Jolin 3. 19-21). " Have no fellowdeal. Not scurrile buffoonery, but refined "persiflage" and "badinage," for which Ephesus was famed (PlauTUS, Miles Gloriosia, 3. 1, 42-52), and which, so far from being censured, was and is thouglit by the world a pleasant accomplishment. In Colossians 3. 8, "filthy communication" refers to the foulness; "foolisli tallying," to Hie folly; "jesting," to the faUe refinement [and trifling witlidsm, Tittmann] of discourse unseasoned with tlie salt ofgrace. [Tkbnch.] not conveniently—" unseemly ;" not such " as become sahits" (v. 3). ratlier giving of tlianlta —A happy play on sounds in Greek, eucharistia contrasted With eutrapelia; refined "jesting" and subtle humour sometimes offend tlie tender feelings of grace; "giving of thanks'' gives that real clieerfulness of spirit to besliip," does not imply that we can avoid all intercourse
(1 Corinthians 5. 10), but "avoid sucli fellowsliip as will defile yourselves;" just as light, though it touch filth, is not soiled by it; nay, as llglit detects it, so, "even reprove sin." 1^. Tlie Greek order is, "For tlie tilings done in secret by tliem, it is a shame even to speak of." Tlie "for" gives ills reason for "not naming" (cf. r. 3) in detail the works of darkness, wliereas he describes definitely (v. 9) ''the fruit of the light." [Bengel.] "Speak of," I think, lievers which the worldly try to get from "jesting" (v. 19, aO; James 5. 13). 5. this ye know—Tiie oldest MSS. read,
Of this ye are sure knowing;" or as Alfokd, "Tliis ye know being aware." covetous . . . Idolater—(Colossians is used liere as "speaking of without reproving, ' In contrast to " even reprove tliem." Thus the " for" expresses
8. 5.) The best reading may be translated, " That is to say, this. Reprove them, for to speak of tliem without reproving them, is a sliame (u. 3). Thus "worlcs of darkness'' answers to " things done intecret." 13. that are reprovoct—
Ul., uihich is (in other words) an idolater. St. Paul himself had forsaken all for Christ (2 Corintliians 6. 10; 11. 27). Covetousuess Is worship of the creature instead of the
Exhorlalion to Walk Warily, EPHESIANS V. and to he Filled with ike SpirU, rather, "when they are reproved," viz., by you (v. 11). whatsoever clotli make manifest—rather, "everything that is (i. e., suffers itself to be) made manifest (or ' shone upon,' viz., by your 'reproving,' v. 11) is (tlienceforth no longer 'darkness,' v. 8, but) light." The devil and the wicked will not suffer themselves to be made manifest by the liglit, but love darkness, though outwardly the light shines round them. Therefore, " light" has no transforming effect on lhem,so that thej' do not become light (John 3. 19, 20). But, says the apostle, you being now light yourselves (v. 8), by bringing to light througli reproof those who are in darkness, will convert tliem to light. Your consistent lives and faithful reproofs will be your "armour of light" (Romans 13. 12)in making an inroad on the kingdom of darkness. 14. Wlicrcfore—Referring to the whole foregoing argument (v. 8, 11, 13). Seeing that
Wherefore—Seeing that ye need to walk so circumspectly, choosing and using theright opportunity of good, unwise —a different Greek word from tiiat in v. 15. Translate, "foolisli," or "senseless." understanding—not merely ^n<«t^- ing as a matter of fact (Luke 12. 47), but knowing with wnderstanding. the will of the Loril—as to how each oppor» tunity is to be used. The Loid's will, ultimately, is our " sanctilication " (1 Thessalonians 4. 3; ; and that " in every thing," meantime, we should "give thanks" (1 Thessalonians 5. 18 ; cf. above, v. 10). 18. excess—ttio) t/jie»«, ruinous, reckless prodigality, wherein—not in the wine itself when used aright (1 Timothy 5. 23), but in the " excess " as to it. but be Ailed with the Spirit—The effect in inspiration was that the person was "filled " with an ecstatic exhilaration, like that caused by wine; hence tlie two are here connected (cf. Acts 2. l;j-18). Hence arose the abstinence from wine of many of the prophets, e.g., John Baptist, liglat (spiritual) dispels the pre-existing darkness, He (God) saith, &c. (cf. the same phrase, ch. 4. 8). Awalse The reading of all the oldest MSS. is, "Up!" or "Rouse thee!" a phrase used in stirring men to activity. Tlie words are a paraphrase of Isaiah 60. 1, 2, not an exact quotation. Tiie word "Christ," shows that in quoting the prophecy, he views it in the light thrown on it by its Gospel fulfilment. As Israel is called on to "awake" from its previous state of "darkness" and "death" (Isaiah 59. 10; viz., in order to keep distinct before the world the ecstasy caused by the Spirit, from that caused by wine. So also in ordinary Christians the Spirit dwells not in the mind that seeks the disturbing influences of excitement, bvit in the well-balanced prayerful mind. Such a one expresses tiis joy, not in drunken or worldly songs, but in Christian hymns of thankfulness. 19. (Colossians 3. 10.) to yourselves—" to one another." Hence soon arose the antiphonal or responsive chanting of wliich P£,iny writes to Trajan : " They are wont on a fixed day to meet before daylight [to avoid persecution] and to recite a hymn amvng themselves by turns, to Christ, as if being God." The Spirit gives true eloquence ; wine, a spurious eloquence, psalma —generally accompanied by an instrument, hymns—lu direct praise to God (cf. Acts l(i. 25; 1 Corinthians 14. 26; James 5. 13). songs—the general term for lyric pieces; "spiritual" is added to mark their being here restricted to sacred subjects, though not merely to direct praises of God, but also containing exhortations, prophecies, &c Contrast the drunken "songs," Amos 8. 10. making meloAy— Greek, "Playing and singing with an iustrument." in youiheart—not merely witli the tongue; but the serious feeling of the heart accompanying the singing of the lips (cf. 1 Corinthians 14. 15; Psiilm 47. 7). The contrast is between the heathen and the Christian practice, "Let your songs be not the drinking songs of heathen feasts, but psalms and hymns; and theiracconipaniment, not the music of the lyre, but the melody of the heart." [CONYBEAKE and HowsoN.] to the Lord—See Pliny s letter quoted above: "To Christ as God." ~0. thanks . . . for all th Utgs—even for adversities; also for blessings, unknown as well as known (Colossians 3. 17 ; 1 Thessalonians
60. 2), for that her Light is come ; so the Church, and each individual is similarly called to awake. Believers are called on to "awake" out of sleep ; unbelievers, to " arise" from the dead (cf. Matthew 25. 5; Romans 13. 11; 1 Thessalonians 5. 6, with ch. 2. 1). Clrlst—"the true light," " the Sun of righteousness." give tUee light—rather, as Oreek, " Shall shine upon thee" (so enabling thee by being "made manifest" to become, and be, by the very fact, "light," V. 13; then being so "enlightened," ch. 1.18, thou Shalt be able, by "reproving," to enlighten others). 15. tliat—rather as Greek, " See liow ye walk," &c. The double idea is compressed into one sentence: "See (take heed) hew ye walk," and "See that ye walk circumspectly." The manner, as well as the act itself, is included. See how ye are walking, with a view to your being circumspect
accurate, exact) in your walk. Cf. Colossians 4. 5, "Walk in wisdom (answering to 'as wise' here) toward them that are without" (answering to "circumspectly,"
e., correctly, in relation to the unbelievers around, not giving occasion of stumbling to any, but edifying all by a consistent walk), not as fools Oreek, " not as unwise, but as wise." 16. Redeeming tUe time—(Colo.ssians 4.
6). Greek, "Buying up for yourselves tlie seasonable time" (whenever it occurs) of good to yourselves and to
6. 18). unto God and the Father—tlie Fountain of every blessing in Creation, Providence, Election, and Redempotliers. Baying off from the vanities of "them that are without" (Colossians 4. 5), and of the " unwise" (here in Ephesians), the opportune time afforded to you for the work of God. In a narrower sense, special favourable seasons for good, occasionally presenting themselves, are referred to, of which believers ought diligently to avail themselves. This constitutes true " wisdom " (i;.
tion. Lord Jesus Christ—by whom all things, even distresses, become ours (Romans 8. 35, 37 ; 1 Corinthians 3.
20-23). 21. (Philippians 2. 3; 1 Peter 5. 5.) Here he passes from our relations to God, to those wliicli concern our fellow-men. in the fear of God—All the oldest MSS. and authorities read, " in the fear of Chkist." The believer passes from under the bondage of the law as a letter, to be "tlie servant of Christ" (1 Corintliians 7. 22;, which, througli the instinct of love to Him, is really to be " the Lord's freeman ;" for he is "under ttie law to Christ " (1 Corinthians 9. 21 ; cf. John 8.36). Christ, not the Father (John 5. 22), is to be our judge. Tluis reverential fear of displeasing Him is the motive fordiscliarging our relative duties as Christians (I Corinthians 10. 22 ; 2 Corinthians 5.
15). In a larger sense, the whole season from the tiinc that one is spiritually awakened, is to be " redeemed " from vanity for God (cf. 2 Corinthians 6. 2; 1 Peter 4. 2-1). " Redeem "
Implies tlie preciousness of the opportune season, a Jewel to be bouglit at any price. Wahl, explains, "Redeeming for yourselves (i. <>., availing yourselves of) the opportunity (offered you of actin-g aright), and commanding tlie time as a master does his servant." Tittmann, " Wateli the time, and make it your own so as to control it; as merchants look out for opportunities, and accurately choose out the best goods; serve not tlie time, but command it, and it shall do what you approve." So Pindak, Pylhia, 4. 509, "The lime followed him as his servant, and was not as a runaway slave." because tlie days are evil —The days of life In general are so exposed to evil, as to make !t necessary lo make the most of the seasonable opportunity so long as it lasts (cli. 6. 13; Genesis 47. 9; Psalm
11; 1 Peter 2.13). 'Zti. ch. 6.9. Tlie Church's relation to Clirist in His everlasting purpose, is the foun<iation and archetype of the three greatest of earthly relations, that of husband and wife (v. 22-33), parent and child (ch. 6. 1-4), nnister and servant (ch. 6. 1-9). The oldest MSS. omit "suomit yourselves;" supplying it from i>. 21, " Ye wivce (submit ting yourselves) unto your own husl Kinds." " Yonr own " is an argument lor sulnnissiveness on the part of the wives; it is not a stranger, but your own liusbandi whom you are called on to submit unto (cf. Genesis 3. 16;
49. 5; l':celesiastes 11. 2; 12. 1 ; John 12. ;»). Besides, there are many special evil days (in persecution, sickness, ct<^) when the Christian is laid by in silence, therefore he needs the more to improve the seasonable times alforded toliim
1 Corintliians 7. 2; 14. 34; Colossians .3. 18; Titus 2.5; 1 Peter
3. 1-7). Tliose subject ought to submit themselves, »l whatever kind their superiors are. "Submit " is the teim
(A1L.OS 5. 13), which St. Paul perhaps alludes to. 17. 354
Jhuies of Wives and Husbands. EPHESIANS V. Chriu's Love to His Church.
Peter L 23; 3.21). [Alfoed.] So Augus'tine, Tract 80 In John, "Take away the word, and what is the water save water? Add the word to the element, and it becomes a sacrament, being itself as it were the visible word." The regenerating efficacy of baptism is conveyed in, and by, the Divine word alone. 27. he—Tlie oldest MSS. and authorities read, "That He might Hiinself present unto Himself the Church glorious," viz., as a bride (2 Corinthians 11. 2). Holiness and glory are inseparable. " Cleansing" is the necessary preliminary to both. Holiness Is glory Internal; glory is holiness sliining forth outwardly.
used of wives •" obey," of children (ch. 6. 1), as there is a greater eijuality between wives and liusbands, tlian between chi Uli m and parents, as unto tlie l.or«l—SubmissJveness is reudered by the wife to tlie liusband under the eye of Christ, and so is rendered to Christ Himself. The husband stands to the wife in the relation that the Lord does to the Church, and tliis is to be the ground of her submission : though that submission is inferior in kind and degl'ee to that which she owes Christ (v. 24). 33. (1 Corintliian» 11.3.) even as— Greek, "as also." and Ue is—The
Oldest MSS. read, " Himself (being) Saviour," &c., omitting
"and," and "is." In Clirist's case, the Headship is united
The laver of baptism is the vehicle, but the word is the nobler and true instrument of tlie cleansing. [Bengel.]
irith, nay gained by. His having saved the body in the process of redemption ; so that (St. Paul implies) 1 am not alleging Christ's Headship as one entirely identical with that other, for He has a claim to it, and office in it, pecu-
It is Christ that prepares the Church witli the necessary ornaments of grace, for presentation to Himself, as the Bridegroom at His coming again (Matthew 25. 1, &c,
Revelation 19. 7 ; 21. 2). not having spot—(Song of Solomon 4. 7.) The visible Church now contains clean and unclean together, like Noah's ark; like the wedding-room which contained some that had, and others that had not, the wedding garment (Matthew 22. 10-H ; cf. 2 Timothy 2, liar to Himself. [Alfokd.] The husband is not saviour of the wife, in which particular Christ excels; hence, "But" (v. 24) follows. [Bengel.] 24. Therefore—translate, as Oreek, "But," or "Nevertheless," i. e., though there be the difference of headships mentioned in u. 23,
20); or as the good and bad fisli are taken in the same net because it cannot discern the bad from tlie good, the fishermen being unable to know what kind of fish the nets have taken under tiie waves. Still the Church is termed "holy" in the creed, in reference to her ideal and ultimate destination. When the Bridegroom comes, the bride shall be presented to Him wholly without spot, the evil being cut off from the body for ever (Matthew 13. 47-50). Not that there are two churches, one with bad and good Intermingled, another In which there are good alone; but one and tlie same Churcli in relation to different times, now with good and evil togetlier, hereafter with good alone. [Peakson.] 28. Translate, "So ought husbands also (thus the oldest MSS. read) to love their own nevertheless, thus far they are one, viz., In the subjection or submission (the same Greek stands for "Is subject," as for "submit," V. 21, 22) of the Church to Christ, being the prototype of that of the wife to the husband. tUelr own Not in most of the oldest MSS., and not needed by the argument. In every tiling—appertaining to a husband's legitimate authority; "in the Lord" (Colossians 3. IS); every thing not contrary to God. 25. " Thou hast seen the measure of obedience ; now hear also the measure of love. Do you wish your wife to obey yon, as the Church is to obey Christ? Then have a solicitude for her as Christ had lor the Church [u. 23, " Himself the Saviour of the body "] and if it be necessary to give thy life for her, or to becut in ten thousand pieces, or to endure any other suffering what-
(cf. Note, V. 22) wives as their own bodies." "He that loveth his own wife," &e. (u. 31). So there is the same love and the same union of body between Christ and the Church {v. 30, 32;. 39. For—Supply, and we all love ourselves: "For no man," &c. his own ilesh—( F. 31, end.) nonrlsheth Greek, "nourishetli it up," viz., to maturity " Nourishetli," refers to food and internal sustenance; "cherisheth," to clothing and external fostering, even a»—translate, "even as also." the Lord—The oldest MSS. read, "Christ." Exodus 21. 10 prescribes three duties to the husband. The two former (food and raiment) are here alluded to in a spiritual sense, by "nourishetli and cherisheth;" the third "duty of marriage" is not added in consonance with the holy propriety of Scripture language: its antitype is, "know tlie Lord" (Hosea 2. 19, 20). [Bengel]. 30. For Greek, "Because" (1 Corinthians 6.
ever, do not refuse it; ahd If you suffer tlius, noteven so do you do what Christ has done; for you indeed do so being already united to her, but He did so for one that treated Him with aversion and hatred. As, therefore. He brought to His feet one that so treated Him, and that even wantonly spurned Him, by much tenderness of regard, not by threats, insults, and terror: so also do you act towards your wife, and though you see her disdainful and wantonly wayward, you will be able to bring her to your feet by much though tfulness for her, ty love, by Kindness. For no bond is more sovereign in binding than such bonds, especially in the case of husband and wife. For one may constrain a servant by fear, though not even he is so to be bound to you ; for he may readily runaway. But the companion of your life, the mother of your children, the basis of all your joy, you ouglit to bind to you, not by fear and threats, but by love and attachment." [Chkysostom.] gave himself— &reei-, "gave Himself up." for it-translate, "for her." The relation
15). Christ nourishetli and cherisheth the Church as being of one flesh with Him. IVanslate, "Because we are members of His body (His literal body), being of His flesh and of His bones" [Alfobd] (Genesis 2. 23, 24). The Greek expresses, "Being formed out of," or "of the substance of His flesh," &c. Adam's deep sleep, wherein Eve was formed from out of his opened side, is an emblem of Christ's death, which was the birth of the Spouse, the Church. John 12.24; 19.34,35, to which verses 25,26, 27 allude, as implying atonement by His blood, and sanctlfication by the "water," answering to that which flowed from His side (cf. also John 7. 38, 39; 1 Corinthians 6. 11). As Adam gave Eve a new name, Hebrew, Isha, " woman," formed from his own rib, Ish, "man," signifying her formation from him, so Christ, Revelation 2. 17 ; 3. 12. Genesis 2. 21, 23, 24 puts the bones first, because the reference there Is to the natural structure. But St. Paul is referring to the flesh of Christ. It is not our bones and of the Church to Christ is the ground of Christianity's having raised woman to her due place in tlie social scale, from which she was, and Is, excluded in heathen lands.
ft6. sanctify—t. e., consecrate her to God. Cf. John 17. 19, meaning, "I devote myself as a holy sacrifice, that my disciples also may be devoted or consecrated as holy In (through) the truth." [Neander] (Hebrews 2. U; 10.10, Note; 13.12). and cleanse—rather, as Greefc, " cleansing," without the "and." with the washing of water—rather as Oreek, "with," or "by tlie laver of the water," viz., the baptismal water. So it ought to he trairslated, Titus 3.5, the only other passage in the New Testament where it occurs. As the bride passed tli rough a purifying bath before marriage, so the Church (cf. Revelation 21. 2). He speaks of baptism according to Its high ideal and design, as If llie inward grace accompanied the outward rite; hence lie asserts of outward baptism whatever is involved in a believing appropriation of the Divine truths it symflesh, but "we" that are spiritually propagated (in our soul and spirit now, and In the body hereafter, regenerated) from the manliood of Christ which has flesh and bones. We are members of His glorified body (John bolizes, and says tliat Clirist, by baptism, has purified tlie Church [Neandkr] (1 Peter 3.21). by the word— G'reeA;, "IN tlie wonl." To be joined with "cleansing It," or "her." Tlie "wonl of faith" (Romans 10.8,9, 17), of wliich confession is made in baptism, and wliich carries llie real olaansing (.l»hu lb. 3; 17. 17; and regenerating power (1
6. 59). The two oldest existing MSS., and Coptic or Memphitic version, omit "of His flesh and of His bones:" the words may have crept into the text through the Margin from Genesis 2. 23, LXX. However, Ikkn.s:us, 294, and the old Latin and Vulgate versions, with some good old