See Acts 20:17–38, especially verses 18, 20, 34 and 36–38.
BARTH,EPHESIANS,I, pp. 3–4.
HOULDEN, p. 242.
BARTH,BROKEN WALL, p. 22.
Ibid., pp. 23–24.
Ibid., p. 29.
Ibid., p. 30.
HOULDEN, p. 236.
HUNTER, p. 45.
BARTH,BROKEN WALL, p. 41.
FINDLAY, p. 4.
BRUCE, pp. 11–12.
Lk. 6:12–13.
HODGE, p. xv.
Gal. 6:16.
Gal. 6:10.
ARMITAGE ROBINSON, p. 141.
See Acts 19:23 ff.
Col. 4:16.
Eph. 6:21–22; Col. 4:7–8.
Rev. 3:14–22.
HODGE, p. xiii.
2:10, 15; 4:24.
FINDLAY, p. 21.
DALE, p. 40.
ARMITAGE ROBINSON, p. 19.
HENDRIKSEN, p. 72.
SIMPSON, p. 24.
MACKAY, p. 75.
ARMITAGE ROBINSON, p. 19.
HODGE, p. 28.
BARTH,EPHESIANS,I, pp. 97–98.
E.g. Je. 31:31–34.
Col. 2:10; cf. also 1 Cor. 3:21–23.
AV, RV and NEB put the expression ‘in love’ immediately after ‘holy and blameless before him’, because they understand it as referring to the love which God wants to see in us. Thus holiness is defined in terms of love. This may well be the correct translation, since the words ‘in love’ occur in five more contexts of Ephesians and in each case describe Christian people (3:17; 4:2, 15, 16; 5:2).RSV, however, attaches the words to the verb ‘destined us’ because it understands them as referring to God’s love, not ours. I myself favour this interpretation because the context appears to be emphasizing love as the source rather than the result of our election.
E.g. ‘you shall be my own possession among all peoples’ (Ex. 19:4–6; cf. Dt. 7:6 ff; Is. 42:1 and 43:1).
Cf. 1 Pet. 2:9–10.
CALVIN, p. 69.
BRUCE, p. 28.
Dt. 7:7–8.
CALVIN, p. 33.
Cf. Gal. 4:5.
Heb. 12:10.
TDNT I, p. 681.
TDNT I, p. 682.
BARTH,BROKEN WALL, p. 255.
Ibid., p. 110.
Ibid., p. 139.
Ibid., pp. 144–146.
Heb. 1:2–3.
Rom. 8:18 ff; cf. Mt. 19:28; 2 Pet. 3:10–13.
Col. 1:16–17.
Heb. 1:2.
LIGHTFOOT, p. 322.
ARMITAGE ROBINSON, pp. 34, 146.
Cf. the LXX version of Dt. 32:9; Ps. 33:12. Cf. Dt. 4:20; 9:29; 1 Ki. 8:51; Ps. 106:40; 135:4; Je. 10:16; Zc. 2:12; etc.
HOULDEN, p. 271.
See the LXX version of Ex. 19:5; Dt. 7:6. Cf. Dt. 14:2; 26:18; Is. 43:21; Mal. 3:17; etc.
See Acts 20:28; Tit. 2:14 and 1 Pet. 2:9.
For a fuller exposition of this important theme see Evangelism and the Sovereignty of God by J. I. Packer (Inter-Varsity Press, 1961).
See e.g. Ezk. 36:27; Joel 2:28; Jn. 14–16; Lk. 24:49; Acts 1:4–5; 2:33, 38–39; Gal. 3:14, 16.
For the concept of ‘sealing’ see Ezk. 9:4 ff. and Rev. 7:4 ff.; 9:4. For the Holy Spirit as the Christian’s distinguishing mark see 2 Cor. 1:21–22; Eph. 4:30. From the second century onwards some authors have identified the seal of the Spirit with baptism, partly because baptism and the gift of the Spirit are linked in the New Testament and partly by analogy with circumcision which Paul calls a seal (Rom. 4:11). But baptism is an outward and visible sign or seal, whereas the inward and invisible seal God gives to mark his people as his own is the presence of his Spirit in their hearts. See Rom. 8:16.
LIGHTFOOT, p. 324. Cf. 2 Cor. 1:22; 5:5; Rom. 8:23.
For the New Testament’s teaching about our heavenly inheritance, alluded to here, see Rev. 22:3–4; 1 Jn. 3:2; Phil. 3:21; Rev. 7:9; cf. Acts 20:32.
Gn. 3:19.
Acts 2:27.
6:12; see discussion there of the identity of these ‘powers’.
1 Cor. 15:25; Heb. 10:13.
Gn. 1:27–28; Ps. 8:6–8.
Heb. 2:5–9.
Heb. 2:14, 15; 1 Cor. 15:25–27.
Je. 23:24; cf. 1 Ki. 8:27; Ps. 139:7.
Col. 1:19; 2:9
Colossians and Philemon (Cambridge University Press, 1957), p. 168.
CAIRD, p. 48.
HODGE, p. 88.
Eph. 4:10; Col. 1:16–17.
Mk. 6:43; cf. 8:20.
Mk. 2:21; Mt. 9:16.
1 Cor. 10:26.
Col. 1:19; 2:9.
BRUCE, p. 45.
CALVIN, pp. 122–123.
HENDRIKSEN, p. 104.
HODGE, pp. 89–90.
ARMITAGE ROBINSON, p. 42.
Ibid, pp. 42, 43, cf. ibid., p. 259.
Ibid., p. 45.
It is true that in Col. 1:24 Paul claims that his sufferings ‘complete’ Christ’s, but the reference is specifically to suffering, and indeed to his own sufferings, not to the church’s.
BARTH,EPHESIANS,I, p. 208. See his lengthy excursus on ‘Head, Body and Fullness’, pp. 183–210.
CALVIN, p. 109.
Is. 59:2.
Cf. 1 Tim. 5:6.
BRUCE, p. 49.
(Hodder & Stoughton, 1932), p. 23.
F. F. Bruce in a footnote, SIMPSON, p. 46.
DALE, p. 162.
Cf. 1 Cor. 7:14.
E.g. Acts 18:27; Phil. 1:29.
BRUCE, p. 52.
CALVIN, p. 162.
Cf. Gn. 12:1–3; Is. 42:1–6; 49:6.
BARCLAY, p. 125.
Antiquities, XV.11.5.
Wars of the Jews, V.5.2.
Acts 21:27–31.
Cf. Rom. 2:28–29; Phil. 3:3; Col. 2:11–13.
See Acts 14:15 ff; 17:22 ff; Rom. 1:18 ff.
Ps. 147:20.
HENDRIKSEN, p. 129.
Dt. 4:7.
Is. 49:1.
Is. 57:19; Eph. 2:17.
Heb. 10:22; Jas. 4:8.
ARMITAGE ROBINSON, p. 60.
Mt. 5:17.
Gal. 3:10, 13.
BRUCE, p. 55.
Col. 3:11; Gal. 3:28.
ARMITAGE ROBINSON, p. 65.
Cf. Is. 52:7.
Jn. 20:19–21.
Cf. Acts 10:36; Eph. 6:15.
Rom. 5:1–2.
Acts 22:25–29.
Similarly, in 1 Cor. 10:32 Paul refers to ‘the church of God’ as a third community, distinct from both ‘Jews’ and ‘Greeks’. It was doubtless on the basis of such texts as these that Clement of Alexandria could distinguish Christians from Greeks and Jews as those who worship God ‘in the third form’ and ‘the one race of the saved people’ (Miscellanies, VI.5), while the second-century Letter to Diognetus calls Christians ‘a new race’ (ch. 1).
LLOYD-JONES,GOD’S WAY, p. 302.
ARMITAGE ROBINSON, p. 69.
Cf. Is. 28:16; Ps. 118:22; 1 Cor. 3:11; 1 Pet. 2:4–8.
1 Pet. 2:4–5.
Cf. 1 Ki. 8:27; Acts 7:48–49; 17:24.
Contrast 1 Cor. 6:19; 3:16 and Eph. 2:21–22, where the temple of God is identified successively as the individual Christian’s body, the local church and the universal church.
Rev. 21:1–5.
Acts 25:11–12.
Also Phm. 1, 9; and cf. 2 Tim. 1:8.
4:1.
BARTH,EPHESIANS,I, p. 361.
Acts 21:17ff; 22:21ff.
HENDRIKSEN, p. 153.
An example was the special revelation to the apostle Peter of God’s purpose to include the Gentiles, as recorded in Acts 10 and 11.
Gn. 12:1–3; Ps. 2:8; Is. 42:6; 49:6; 2:2–4.
Cf. his claim to direct revelation in Gal. 1:12.
ARMITAGE ROBINSON, p. 169.
1 Tim. 1:13.
SIMPSON, p. 70.
Acts 26:17–18.
2 Cor. 4:6.
1:9–10.
1:19–2:6.
2:7.
MACKAY, p. 84.
1 Pet. 1:10–12.
CAIRD, pp. 66–67.
BARTH,EPHESIANS,I, p. 365.
2 Cor. 6:9.
Gal. 2:20.
Rom. 10:1.
Jn. 13–17.
MOULE,VENI CREATOR, p. 228.
See e.g. Jn. 15:7 and 1 Jn. 5:14.
Ezr. 9:5ff; Mt. 26:39; Lk. 22:41; Acts 7:59, 60.
HENDRIKSEN, p. 166.
1:2–3.
2:18–19.
F. F. Bruce in SIMPSON, p. 78.
ARMITAGE ROBINSON, p. 84.
See Jn. 14:16–18 and Rom. 8:9–11.
Col. 1:27.
Rom. 8:9, 10; 1 Cor. 6:19.
HODGE, p. 186.
F. F. Bruce in SIMPSON, p. 78.
Col. 2:9.
MOULE,VENI CREATOR, pp. 235 and 240.
Cf. 1:3, 17 and 2:18.
Mitton, p. 134.
ARMITAGE ROBINSON, p. 176.
1:19.
2:7.
Col. 1:19; 2:9–10.
5:18.
1:23.
4:13–16.
1 Pet. 1:15–16; Mt. 5:48.
Rom. 8:29; 1 Jn. 3:2.
Jn. 17:26.
2 Cor. 3:18.
BRUCE, p. 70.
SIMPSON, p. 84.
SIMPSON, p. 87.
F. F. Bruce in SIMPSON, p. 88 note.
Phil. 2:3–8, the same noun being used in verse 3.
BARCLAY, p. 162.
FINDLAY, p. 265.
1 Cor. 4:21; 2 Tim. 2:25.
DALE, p. 215.
Mt. 11:29 (praös … kai tapeinos); cf. 2 Cor. 10:1.
E.g. Rom. 2:4; 1 Tim. 1:16.
1 Cor. 12:13.
E.g. 1 Cor. 1:13; Gal. 3:27.
ARMITAGE ROBINSON, p. 93.
Cf. 1:2, 17; 2:18–19; 3:14–15.
Barth, p. 428.
See 2:5, 8: ‘By grace you have been saved.’
1:20–22; cf. Col. 2:15.
HOULDEN, p. 310.
E.g. Mitton, p. 146.
For Old Testament examples see Gn. 14; Jdg. 5:30; 1 Sa. 30:26–31; Ps. 68:12 and Is. 53:12.
CAIRD, pp. 73–74.
Acts 2:25 ff. and Rom. 10:7.
HENDRIKSEN, p. 193.
Gal. 5:22–23.
Jn. 13:16.
Jn. 17:18; 20:21.
2 Cor. 8:23; cf. Phil. 2:25.
Acts 1:21, 22; 10:40–41; 1 Cor. 9:1; 15:8–9.
Cf. Je. 23:16–32.
1 Cor. 14:3; cf. Acts 15:32.
cf. Jn. 21:15–17; Acts 20:28; 1 Pet. 5:2.
1 Cor. 12:31.
1 Tim. 3:2.
Quoted by HODGE, p. 230. Cf. CALVIN’s Institutes, IV. 3, 4.
ARMITAGE ROBINSON, p. 99.
MACKAY, p. 185.
Ibid.
Markus Barth. The first quotation comes from BROKEN WALL, p. 165, and the second from the longer discussion in EPHESIANS,II, viz. Comment VI entitled ‘The Church without Laymen and Priests’ pp. 477–484.
1 Cor. 12:7.
1 Cor. 12:31.
BARTH,EPHESIANS,II, Comment VII, ‘Meeting the Perfect Man’, pp. 484–496.
Mt. 18:3; 1 Cor. 14:20.
ARMITAGE ROBINSON, p. 183.
SIMPSON, p. 97 note, and p. 98.
ARMITAGE ROBINSON, p. 104.
BARTH,EPHESIANS,II, p. 426.
E.g. Jn. 14:17; 15:26; 16:13; Gal. 5:22.
ARMITAGE ROBINSON, pp. 264–274.
Ibid, p. 267.
HOULDEN, p. 317.
BARTH,EPHESIANS,II, p. 504.
2 Cor. 4:5.
Col. 2:6.
Jn. 14:6.
Col. 3:9–10.
HODGE, pp. 259–260.
Ibid, pp. 264–265.
Cf. Gal. 3:27.
HOULDEN, p. 320.
FINDLAY, p. 292.
MACKAY, p. 213.
Mk. 3:5.
Ps. 119:53.
SIMPSON, p. 108.
Jas. 1:19–20.
Quoted from an earlier commentator by ARMITAGE ROBINSON, p. 112 note.
Dt. 24:13–15.
Mt. 7:17–18 and 12:33.
Mt. 12:33–37.
Jas. 3:1–12.
ARMITAGE ROBINSON, p. 194.
CAIRD, p. 83.
Lk. 6:35.
Mt. 5:45, 48.
HENDRIKSEN, p. 227.
See also 1 Cor. 5:10–11; 6:9–10 and Col. 3:5 for other passages in which the apostle associates covetousness with immorality.
HOULDEN, p. 324.
Cf. 1 Cor. 6:9, 10; Gal. 5:21.
Cf. Rom. 1:18 ff; Eph. 4:17–19.
Jn. 17:15; 1 Cor. 5:9–10.
1:13–14.
1:18.
E.g. Jn. 8:12; 1 Pet. 2:9; 1 Jn. 1:5–7; 2:9.
BRUCE, p. 145.
Jn. 8:12; cf. Mt. 5:14.
FOULKES, p. 148.
ARMITAGE ROBINSON, p. 201.
Horace Mann, quoted by Ted W. Engstrom and Alex Mackenzie in Managing Your Time (Zondervan, 1967), p. 63.
BRUCE, p. 110.
LLOYD-JONES,LIFE IN THE SPIRIT, p. 19.
Ibid., p. 15.
Ibid., pp. 20–21.
Extract from the famous letter addressed to the Emperor Trajan, c. 112 AD, by Pliny the Younger, procurator of Bithynia.
ARMITAGE ROBINSON, p. 116.
Cf. the three references to it in Col. 3:15–17; also 1 Thes. 5:18.
BARTH,BROKEN WALL, pp. 205–207. Cf. also his EPHESIANS,II, p. 755.
E.g. Eph. 5:22–6:9; Col. 3:18–4:1; Tit. 2:1–10 and 1 Pet. 2:18–3:7.
John Howard Yoder gives a list of eight ‘very significant differences’ between the Stoic and Christian Haustafeln in The Politics of Jesus, pp. 170–183.
From his exposition of ‘Blessed are the meek’ (Mt. 5:5) in The Sermon on the Mount, Luther’s Works, Vol. 21 (Concordia, 1956), p. 23.
YODER, p. 177 note 23.
Acts 5:29.
Gn. 1:26–27.
Gn. 2:18–24.
Published in the United States in 1973 and in Britain by Maurice Temple Smith in 1977.
Op. cit., p. 63.
Op. cit., p. 60.
Op. cit., p. 62.
Op. cit., p. 121.
Op. cit., p. 81.
BARCLAY, pp. 199–203.
Women in Antiquity (Pan, 1956), pp. 136, 138.
BARTH,EPHESIANS,II, pp. 655–662.
BARTH,BROKEN WALL, p. 223.
E.g. Is. 54:5–8; Je. 2:1–3; 31:31–32; Ezk. 23; Hos. 1–3.
Mk. 2:18–20; cf. Jn. 3:29.
Rev. 19:6–9; 21:2, 9.
Cf. Acts 22:16.
Rom. 10:8–10, 13.
1 Pet. 3:21.
CALVIN, pp. 583–584.
BARTH,EPHESIANS,II, p. 691.
Lk. 7:25.
LLOYD-JONES,LIFE IN THE SPIRIT, pp. 175–176.
3:19.
Mt. 7:12.
The AV ‘of his flesh and of his bones’ does not belong to the original text. It was doubtless added as an echo of Gn. 2:23.
Jerome’s Latin translation in the Vulgate is sacramentum hoc magnum est. He used sacramentum in its older meaning of a ‘mystery’ containing some hidden truth or sacred symbolism, as in 1 Tim. 3:16. He did not imply, nor does the Greek teach, that marriage is a ‘sacrament’ in the sense which later Roman Catholic theology gave it. It is ‘sacramental’ only in Paul’s sense here, namely that the union of husband and wife symbolizes the union of Christ and his church.
See Mt. 5:22, 28, 32, 34, 39, 44.
HODGE, p. 353.
LLOYD-JONES,LIFE IN THE SPIRIT, p. 148.
1 Pet. 5:5
YODER, p. 174.
BARTH,EPHESIANS,II, pp. 714–715.
Mk. 10:14.
Mt. 18:5.
1 Pet. 3:1–6.
Rom. 2:14–15.
Rom. 1:28–30; 2 Tim. 3:1–2.
Lv. 19:1–3.
Lv. 20:9; Dt. 21:18–21.
BRUCE, p. 121.
BRUCE, p. 121.
Mk. 12:28.
HENDRIKSEN, p. 258.
HODGE, p. 358.
HUNTER, p. 74.
Mt. 10:34–39.
Mt. 5:9; Rom. 12:18.
Col. 3:20.
BARCLAY, p. 208.
Col. 3:20.
Lk. 2:51.
I.e. ‘right of life and death’.
From the article Patria Potestas in the Oxford Classical Dictionary (1949 edition), p. 653.
BARCLAY, p. 208.
Col. 3:21.
A Better Way (Inter-Varsity Press, 1975), p. 59.
(Victor Gollancz, 1952), pp. 285–286.
CALVIN, p. 622.
HENDRIKSEN, p. 262
LLOYD-JONES,LIFE IN THE SPIRIT, p. 290.
HOULDEN, p. 336.
Heb. 12:5–11.
Pr. 13:24; 22:15. See also Pr. 23:13–14 and 29:15.
LLOYD-JONES,LIFE IN THE SPIRIT, p. 268.
Ibid., p. 283.
Ibid., p. 279. His exposition of these four verses is given in five chapters and covers pp. 237–302
BARCLAY, p. 212.
WESTERMANN, p. 215.
Nichomachian Ethics, viii.11.6, and Politics 1.2,4.
SALMON, p. 70.
The Slave Systems of Greek and Roman Antiquity by W. L Westermann (The American Philosophical Society, 1955), pp. 75–76. The pater familias was the head of the household, and the ergastulum a workhouse or prison for offending slaves.
Col. 3:22; cf. Eph. 5:21
E.g. Phil. 2:7; John 13:14–16.
E.g. 1 Cor. 9:19; 2 Cor. 4:5.
CAIRD, p. 216.
WESTERMANN, p. 215.
From the article ‘Slave, Slavery’ by A. Rupprecht in The Zondervan Pictorial Encyclopedia of the Bible, ed. Merrill C. Tenney (Zondervan, 1975), vol. V, p. 458.
Ibid., p. 459.
1 Cor. 7:21; Phm. 16.
A. Rupprecht, op. cit., p. 458.
Ibid., p. 459.
SALMON, p. 72.
CALVIN, p. 634.
Phm. 16.
Gal. 3:26, 28.
Col. 3:11.
HENDRIKSEN, p. 263. See also the chapter ‘The Apostle Paul and the Roman Law of Slavery’ by P. R. Coleman-Norton in Studies in Roman Economic and Social History (Princeton University Press, 1951), pp. 155–177.
HENDRIKSEN, p. 273.
LLOYD-JONES,WARFARE, pp. 16, 22.
BARTH,EPHESIANS,II, pp. 759–60.
That ‘flesh and blood’ means ‘human beings’ in their present mortal human nature is clear from Mt. 16:17; 1 Cor. 15:50; Gal. 1:16 and Heb. 2:14.
For their creation see Col. 1:16; their fall is assumed since Christ needed to conquer them; for their conquest see Eph. 1:20–22, Col. 2:15; Rom. 8:38 and 1 Pet. 3:22; for their learning, Eph. 3:10; for their hostility, Eph. 6:12 and for their final destruction, 1 Cor. 15:24.
The Christian Soldier, An Exposition of Eph. 6:10–20 (Banner of Truth, 1977).
Cf. Jn. 8:31–36, 43–45.
E.g. 4:21; 5:6, 9.
Ps. 51:6; Eph. 4:15, 25.
GURNALL, I, p. 337.
The Pilgrim’s Progress (1678: Collins’ Classics edition, 1953), p. 71.
1 Thes. 5:8.
Rom. 8:1, 33–34 margin.
FINDLAY, p. 415.
BARTH,EPHESIANS,II, p. 798
Col. 4:5–6.
The Missionary Nature of the Church by Johannes Blauw (1962: Eerdmans, 1974), p. 125.
ARMITAGE ROBINSON, p. 251.
Pr. 30:5.
The Pilgrim’s Progress, p. 74.
BARTH,EPHESIANS,II, p. 775.
1 Thes. 5:8.
HODGE, pp. 387–388.
Rev. 1:16; 2:12; 19:15; cf. Is. 11:4; Ho. 6:5.
Mt. 10:17–20.
Heb. 4:12.
SIMPSON, p. 151.
GURNALL, p. 60.
The Pilgrim’s Progress, p. 77.
E.g. Mk. 13:33 ff; Lk. 12:37 ff.
Mk. 14:34–38.
1 Cor. 16:13; cf. Rev. 3:2–3.
1 Pet. 5:8; Acts 20:31.
1 Thes. 5:1–8; Rev. 16:15.
verse 18; Col. 4:2.
Acts 26:18.
Acts 28:17, 23–24.
Acts 28:30–31.
FOULKES, p. 180.
BRUCE, p. 134.
BARTH,EPHESIANS,II, p. 782.
Gal. 6:11.
2 Thes. 3:17.
1 Cor. 16:21.
Col. 4:18.
Acts 20:4.
Acts 21:29.
2 Tim. 4:12.
Col. 4:7–8.
2:14–17
HENDRIKSEN, p. 396.
ARMITAGE ROBINSON, p. 138.
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The Revised Standard Version of the Bible (NT 1946, 2nd edition 1971; OT 1952)
The Revised Version of the Bible (1884)
History of the Roman World from 30BCtoAD138 by Edward T. SALMON (Methuen, 1944)
Commentary on the Epistles to the Ephesians and the Colossians by E. K. Simpson and F. F. Bruce, in the New International Commentary on the New Testament (Marshall, Morgan & Scott and Eerdmans, 1957)
A Greek-English Lexicon of the New Testament by J. H. Thayer (4th edition, T. & T. Clark, 1901)
Theological Dictionary of the New Testament ed. G. Kittel and G. Friedrich, trs. into English by G. W. Bromiley (Eerdmans, 1964–1974)
Between Slavery and Freedom by W. L. Westermann, in The American Historical Review (Vol. 50, No. 2, January 1945).
The Politics of Jesus by John Howard Yoder (Eerdmans, 1972)
